Stack 

Annex 

B 

132 

Y6A8 

1905 


YOGI  RAMACHARAKA 


OF 

-k  i    i        ^ T    T-" 


THE  HINDU- YOGI 

Science  of  Breath 

A  Complete  Manual  :  * 

THE  ORIENTAL  BREATHING 
PHILOSOPHY 

OF 

Physical,  Mental,  Psychic  and  Spiritual 
Development 


By  YOGI  RAMACHARAKA 


YOGI  PUBLICATION  SOCIETY 

MASONIC  TEMPLE,  CHICAGO,  ILL. 


London  Agents: 
L.  N.  Fowler  &  Co.,  7  Imperial  Arcade,  Ludgste  Circus 


India  Agents: 
Latent  Light  Culture 
Tinnevelly,  So.  India 


Copyright  1904 
BY  THE  YOGI  PUBLICATION  SOCIETY 


Copyright  1905 
BY  THE  YOGI  PUBLICATION  SOCIETY 


INDEX. 

CHAPTER  I. 


STACK 
ANNEX 

3 
is -e 

Yt  A? 


•altam 


CHAPTER  II. 
"Breath  Is  Life"   • 

CHAPTER  III. 
The  Exoteric  Theory  of  Breath , 11 

CHAPTER  IV. 
The  Esoteric  The»ry  of  Breath 16 

CHAPTER  V. 
The  Nervous  System   - 20 

CHAPTER  VI. 
Nostril  Breathing  vs.  Mouth  Breathing 29 

CHAPTER  VII. 
The  Four  Methods  of  Respiration 27 

CHAPTER  VIII. 
How  to  Acquire  the  Yogi  Complete  Breath 33 

CHAPTER  IX. 
Physiological  Effect  of  the  Complete  Breath 36 

CHAPTER  X. 
A  Few  Bits  of  Yogi  Lore  40 

CHAPTER  XI. 
The  Seven  ?*gl  Developing  Exercises , 43 

CHAPTER  XII. 
Seven  Minor  Yogi  Exercises    48 

CHAPTER  XIII. 
Vibration  and  Yogi  Rhythmic  Breathing 51 

CHAPTER   XIV. 
Phenomena  of  Yogi  Psychic  Breathing 55 

CHAPTER  XV. 
More  Phenomena  of  Yogi  Psychic  Breathing 61 

CHAPTER  XVI. 
Yogi  Spiritual   Breathing  69 


CHAPTER     I. 
SALAAM. 

The  Western  student  is  apt  to  be  somewhat  confused 
in  his  ideas  regarding  the  Yogis  and  their  philosophy  and 
practice.  Travelers  to  India  have  written  great  tales  about 
the  hordes  of  fakirs,  mendicants  and  mountebanks  who 
infest  the  great  roads  of  India  and  the  streets  of  its  cities, 
and  who  impudently  claim  the  title  "Yogi."  The  Western 
student  is  scarcely  to  be  blamed  for  thinking  of  the  typical 
Yogi  as  an  emaciated,  fanatical,  dirty,  ignorant  Hindu,  who 
either  sits  in  a  fixed  posture  until  his  body  becomes  ossi- 
fied, or  else  holds  his  arm  up  in  the  air  until  it  becomes 
stiff  and  withered  ar.d  forever  after  remains  in  that  posi- 
tion, or  perhaps  clenches  his  fist  and  holds  it  tight  until 
his  fingernails  grow  through  the  palms  of  his  hands.  That 
these  people  exist  is  true,  but  their  claim  to  the  title 
"Yogi"  seems  as  absurd  to  the  true  Yogi  as  does  the  claim 
to  the  title  "Doctor"  on  the  part  of  the  man  who  pares 
one's  corns  seem  to  the  eminent  surgeon,  or  as  does  the 
title  of  "Professor,"  as  assumed  by  the  street  corner  vendor 
of  worm  medicine,  seem  to  the  President  of  Harvard  or 
Yale. 

There  have  been  for  ages  past  in  India  and  other 
Oriental  countries  men  who  devoted  their  time  and  atten- 
tion to  the  development  of  Man,  physically,  mentally  and 
spiritually.  The  experience  of  generations  of  earnest  seek- 
ers has  been  handed  down  for  centuries  from  teacher  to 
pupil,  and  gradually  a  definite  Yogi  science  was  built  up. 
To  these  investigations  and  teachings  was  finally  applied 
the  term  "Yogi,"  from  the  Sanscrit  word  "Yug,"  meaning 
"to  join."  From  the  same  source  comes  the  English  word 
"yoke,"  with  a  similar  meaning.  Its  use  in  connection 
with  these  teachings  is  difficult  to  trace,  different  authori- 
ties giving  different  explanations,  but  probably  the  most 
ingenious  is  that  which  holds  that  it  I*  intended  as  the 
Hindu  equivalent  for  the  idea  conveyed  by  the  English 
phrase,  "getting  into  harness,"  or  "yoking  up,"  as  the  Yogi 

5 


t  SCIENCE  OF  BEE  ATE. 

undoubtedly  "gets  into  harness"  in  his  work  of  controlling 
the  body  and  mind  by  the  Will. 

Yoga  is  divided  into  several  branches,  ranging  from 
that  which  teaches  the  control  of  the  body,  to  that  which 
teaches  the  attainment  of  the  highest  spiritual  develop- 
ment. In  the  work  we  will  not  go  into  the  higher  phases 
of  the  subject,  except  when  the  "Science  of  Breath"  touches 
upon  the  same.  The  "Science  of  Breath"  touches  Yoga  at 
many  points,  and  although  chiefly  concerned  with  the 
development  and  control  of  the  physical,  has  also  its 
psychic  side,  and  even  enters  the  field  of  spiritual  develop- 
ment. 

In  India  there  are  great  schools  of  Yoga,  comprising 
thousands  of  the  leading  minds  of  that  great  country.  The 
Yoga  philosophy  is  the  rule  of  life  for  many  people.  The 
pure  Yogi  teachings,  however,  are  given  only  to  the  few, 
the  masses  being  satisfied  with  the  crumbs  which  fall  from 
the  tables  of  the  educated  classes,  the  Oriental  custom  in 
this  respect  being  opposed  to  that  of  the  Western  world. 
But  Western  ideas  are  beginning  to  have  their  effect  even 
in  the  Orient,  and  teachings  which  were  once  given  only 
to  the  few  are  now  freely  offered  to  any  who  are  ready 
to  receive  them.  The  East  and  the  West  are  growing 
closer  together,  and  both  are  profiting  by  the  close  contact, 
each  influencing  the  other. 

The  Hindu  Yogis  have  always  paid  great  attention  to 
the  Science  of  Breath,  for  reasons  which  will  be  apparent 
to  the  student  who  reads  this  book.  Many  Western  writers 
have  touched  upon  this  phase  of  the  Yogi  teachings,  but 
we  believe  that  it  has  been  reserved  for  the  writer  of  this 
work  to  give  to  the  Western  student,  in  concise  form  and 
simple  language,  the  underlying  principles  of  the  Yogi 
Science  of  Breath,  together  with  many  of  the  favorite  Yogi 
breathing  exercises  and  methods.  We  have  given  the 
Western  idea  as  well  as  the  Oriental,  showing  how  one 
dovetails  into  the  other.  We  have  used  the  ordinary  Eng- 
lish terms,  almost  entirely,  avoiding  the  Sanscrit  terms,  so 
confusing  to  the  average  Western  reader. 

Th«  first  part  of  tha  book  is  devoted  to  the  physical 
phase  of  the  Science  of  Breath;  then  the  psychic  and 


SCIENCE    OF   BREATH.  '£ 

mental  sides  are  considered,  and  finally  the  spiritual  side 
Is  touched  upon. 

We  may  be  pardoned  if  we  express  ourselves  as 
pleased  with  our  success  in  condensing  so  much  Yogi  lore 
into  so  few  pages,  and  by  the  use  of  words  and  terms 
which  may  be  understood  by  anyone.  Our  only  fear  is 
that  its  very  simplicity  may  cause  some  to  pass  it  by  as 
unworthy  of  attention,  while  they  pass  on  their  way  search- 
ing for  something  "deep,"  mysterious  and  non-understand- 
able. However,  the  Western  mind  is  eminently  practical, 
and  we  know  that  it  is  only  a  question  of  a  short  time 
before  it  will  recognize  the  practicability  of  this  work. 

We  greet  our  students,  with  our  most  profound  salaam, 
and  bid  them  be  seated  for  their  first  lessons  in  the  Yogi 
Science  of  Breatn. 


CHAPTER     II. 
"BREATH  IS  LIFE." 

Life  is  absolutely  dependent  upon  the  act  of  breathing. 
"Breath  is  Life." 

Differ  as  they  may  upon  details  of  theory  and 
terminology,  the  Oriental  and  the  Occidental  agree  upon 
these  fundamental  principles. 

To  breathe  is  to  live,  and  without  breath  there  is  no 
life.  Not  only  are  the  higher  animals  dependent  upon 
breath  for  life  and  health,  but  even  the  lower  forms  of 
animal  life  must  breathe  to  live,  and  plant  life  is  likewise 
dependent  upon  the  air  for  continued  existence. 

The  infant  draws  in  a  long,  deep  breath,  retains  it  for 
a  moment  to  extract  from  it  its  life-giving  properties,  and 
then  exhales  it  in  a  long  wail,  and  lo!  its  life  upon  earth 
has  begun.  The  old  man  gives  a  faint  gasp,  ceases  to 
breathe,  and  life  is  over.  From  the  first  faint  breath  of 
the  infant  to  the  last  gaso  of  the  dying  man,  it  is  one  long 
story  of  continued  breathing.  Life  ir  but  a  series  of 
breaths, 

Breathing  may  be  considered  the  most  important  of  all 
of  the  functions  of  the  body,  for,  indeed,  all  the  other  func- 
tions depend  upon  it  Man  may  exist  some  time  without 
eating;  a  shorter  time  without  drinking;  but  without  breath- 
ing his  existence  may  be  measured  by  a  few  minutes. 

And  not  only  is  Man  dependent  upon  Breath  for  life, 
but  he  is  largely  dependent  upon  correct  habits  of  breath- 
ing for  continued  vitality  and  freedom  from  disease.  An 
intelligent  control  of  our  breathing  power  will  lengthen 
our  days  upon  earth  by  giving  us  increased  vitality  and 
powers  of  resistance,  and,  on  the  other  hand,  unintelligent 
and  careless  breathing  will  tend  to  shorten  our  days,  by 
decreasing  our  vitality  and  laying  us  open  to  disease. 

Man  in  his  normal  state  had  no  need  of  instruction  in 
breathing.  Like  the  lower  animal  and  the  child,  he 
breathed  naturally  and  properly,  as  nature  intended  him 
to  do,  but  civilization  has  changed  him  in  this  and  other 


SCIENCE    OF    BREATB.  0 

respects.  He  has  contracted  improper  methods  and  atti- 
tudes of  walking,  standing  and  sitting,  which  have  robbed 
him  of  his  birthright  of  natural  and  correct  breathing.  He 
has  paid  a  high  price  for  civilization.  The  savage,  to-day, 
breathes  naturally,  unless  he  has  been  contaminated  by 
the  habits  of  civilized  man. 

The  percentage  of  civilized  men  who  breathe  correctly 
is  quite  small,  and  the  result  is  shown  in  contracted  chests 
and  stooping  shoulders,  and  the  terrible  increase  in  diseases 
of  the  respiratory  organs,  including  that  dread  monster, 
Consumption,  "the  white  scourge."  Eminent  authorities 
have  stated  that  one  generation  of  correct  breathers  would 
regenerate  the  race,  and  disease  would  be  so  rare  as  to  be 
looked  upon  as  a  curiosity.  Whether  looked  at  from  the 
standpoint  of  the  Oriental  or  Occidental,  the  connection 
between  correct  breathing  and  health  is  readily  seen  and 
explained. 

Tha  Occidental  teachings  show  that  the  physical  health 
depends  very  materially  upon  correct  breathing.  The 
Oriental  teachers  not  only  admit  that  their  Occidental 
brothers  are  right,  but  say  that  in  addition  to  the  physical 

f  benefit  derived  from  correct  habits  of  breathing,  Man's 
mental  power,  happiness,  self-control,  clear-sightedness, 
morals,  and  even  his  spiritual  growth  may  be  increased  by 
.aji  understanding  of  the  "Science  of  Breath."  Whole 
schools  of  Oriental  Philosophy  have  been  founded  upon 
this  scier  ^e,  and  this  knowledge  when  grasped  by  the 
Western  races,  and  by  them  put  to  the  practical  use  which 
is  their  strong  point,  will  work  wonders  among  them.  The 
theory  of  the  East,  wedded  to  the  practice  of  the  West,  will 
produce  worthy  offspring. 

This  work  will  take  up  the  Yogi  "Science  of  Breath," 
which  includes  not  only  all  that  is  known  to  the  Western 
physiologist  and  hygienist,  but  the  occult  side  of  the  subject 
as  well.  It  not  only  points  out  the  way  to  physical  health 
along  the  lines  of  what,,  Western  scientists  have  termed 
"deep  breathing,"  etc.,  but  also  goes  into  the  less  known 
phases  of  the  subject,  and  shows  how  the  Hindu  Yogi  con- 
trols his  body,  increasing  his  mental  capacity,  and  develops 
the  spiritual  side  of  his  nature  by  the  "Science  of  Breath." 


10  SCIENCE    OF    BREATH. 

The  Yogi  practices  exercises  by  which  he  attains  con- 
trol of  his  body,  and  is  enabled  to  send  to  any  organ  or 
part  an  increased  flow  of  vital  force  or  "prana,"  thereby 
strengthening  and  invigorating  the  part,  or  organ.  He 
knows  all  that  his  Western  scientific  brother  knows  about 
the  physiological  effect  of  correct  breathing,  but  he  also 
knows  that  the  air  contains  more  than  oxygen  and  hydro- 
gen and  nitrogen,  and  that  something  more  is  accomplished 
than  the  mere  oxygenating  of  the  blood.  He  knows  some- 
thing about  '^DjCauR,"  of  which  his  Western  brother  is 
ignorant,  and  he  is  fully  aware  of  the  nature  and  manner 
of  handling  that  great  principle  of  energy,  and  is  fully  in- 
tormed  as  to  its  effect  upon  the  human  body  and  mind.  He 
knows  that  by  rhythmical  breathing  one  may  bring  him- 
self into  harmonious  vibration  with  nature,  and  aid  in  the 
unfoldment  of  his  latent  powers.  He  knows  that  by  con- 
trolled breathing  he  may  not  only  cure  disease  in  himself 
and  others,  but  also  practically  do  away  with  fear  and 
worry  and  the  baser  emotions. 

To  teach  these  things  is  the  object  of  this  work.  We 
will  give  in'  a  few  chapters  concise  explanations  and  in- 
structions, which  might  be  extended  into  volumes.  We 
hope  to  awaken  the  minds  of  the  Western  world  to  the 
value  of  the  Yogi  "Science  of  Breath." 


CHAPTER     III. 
THE  EXOTERIC  THEORY  OF  BREATH. 

In  this  chapter  we  will  give  you  briefly  the  theories 
of  the  Western  scientific  world  regarding  the  functions  of 
the  respiratory  organs,  and  the  part  in  the  human  economy 
played  by  the  breath.  In  subsequent  chapters  we  will 
give  the  additional  theories  and  ascertained  facts  of  the 
Oriental  school  of  thought  and  research.  The  Oriental 
accepts  the  theories  and  facts  of  his  Western  brothers 
(which  have  been  known  to  him  for  centuries)  and  adds 
thereto  much  that  the  latter  do  not  now  accept,  but  which 
they  will  in  due  time  "discover"  and  which,  after  renam- 
ing, they  will  present  to  the  world  as  a  great  truth. 

Before  taking  up  the  Western  idea,  it  will  perhaps  be 
better  to  give  a  hasty  general  idea  of  the  Organs  of  Respi- 
ration. 

The  Organs  of  Respiration  consist  of  the  lungs  and 
the  air  passages  leading  to  them.  The  lungs  are  two  in 
number,  and  occupy  the  pleural  chamber  of  the  thorax,  one 
on  each  side  of  the  median  line,  being  separated  from  each 
other  by  the  heart,  the  greater  blood  vessels  and  the  larger 
air  tubes.  Each  lung  is  free  in  all  directions,  except  at  the 
root,  which  consists  chiefly  of  the  bronchi,  arteries  and 
veins  connecting  the  lungs  with  the  trachea  and  heart. 
The  lungs  are  spongy  and  porous,  and  their  tissues  are 
very  elastic.  They  are  covered  with  a  delicately  con- 
structed but  strong  sac,  known  as  the  pleural  sac,  one  wall 
of  which  closely  adheres  to  the  lung,  and  the  other  to  the 
inner  wall  of  the  chest,  and  which  secretes  a  fluid  which 
allows  the  inner  surfaces  of  the  walls  to  glide  easily  upon 
each  other  in  the  act  of  breathing. 

The  Air  Passages  consist  of  the  interior  of  the  nose, 
pharynx,  larynx,  windpipe  or  trachea,  and  the  bronchial 
tubes.  When  we  breathe,  we  draw  i-?  the  air  through  the 
nose,  in  which  it  is  warmed  by  contact  with  the  mucous 
membrane,  which  is  richly  supplied  with  blood,  and  after 
it  has  passed  through  the  pharnyx  and  larynx  U  passes 

11 


12  SCIENCE    OF   BREATH. 

into  the  trachea  or  windpipe,  which  subdivides  into  numer- 
ous tubes  called  the  bronchial  tubes  (bronchia),  which  in 
turn  subdivide  into  and  terminate  in  minute  subdivisions 
in  all  the  small  air  spaces  in  the  lungs,  of  which  the  lungs 
contain  millions.  A  writer  has  stated  that  if  the  air  cells 
of  the  lungs  were  spread  out  over  an  unbroken  surface, 
they  would  cover  an  area  of  fourteen  thousand  square  feet. 

The  air  is  drawn  into  the  lungs  by  the  action  of  the 
diaphragm,  a  great,  strong,  flat,  sheet-like  muscle,  stretched 
across  the  chest,  separating  the  chest-box  from  the  ab- 
domen. The  diaphragm's  action  is  almost  as  automatic  as 
that  of  the  heart,  although  it  may  be  transformed  into  a 
semi-voluntary  muscle  by  an  effort  of  the  will.  When  it 
expands,  it  increases  the  size  of  the  chest  and  lungs,  and 
the  air  rushes  into  the  vacuum  thus  created.  When  it 
relaxes  the  chest  and  lungs  contract  and  the  air  is  expelled 
from  the  lungs. 

Now,  before  considering  what  happens  to  the  air  in 
the  lungs,  let  us  look  a  little  into  the  matter  of  the  circula- 
tion of  the  blood.  The  blood,  as  you  know,  is  driven  by 
the  heart,  through  the  arteries,  into  the  capillaries,  thus 
reaching  every  part  of  the  body,  which  it  vitalizes,  nour- 
ishes and  strengthens.  It  then  returns  by  means  of  the 
capillaries  by  another  route,  the  veins,  to  the  heart,  from 
whence  it  is  drawn  to  the  lungs. 

The  blood  starts  on  its  arterial  journey,  bright  red 
and  rich,  laden  with  life-giving  qualities  and  properties. 
It  returns  by  the  venous  route,  poor,  blue  and  dull,  being 
laden  down  with  the  waste  matter  of  the  system.  It  goes 
out  like  a  fresh  stream  from  the  mountains;  it  returns  as 
a  stream  of  sewer  water.  This  foul  stream  goes  to  the 
right  auricle  of  the  heart.  When  this  auricle  becomes 
filled,  it  contracts  and  forces  the  stream  of  blood  through 
an  opening  in  the  right  ventricle  of  the  heart,  which  in 
turn  sends  it  on  to  the  lungs,  where  it  is  distributed  by 
millions  of  hair-like  blood  vessels  to  the  air  cells  of  the 
lungs,  of  which  we  have  spoken.  Now,  let  us  take  up  the 
story  of  the  lungs  at  this  point. 

The  foul  stream  of  blood  is  now  distributed  among  the 
millions  of  tiny  air  cells  in  the  lungs.  A  breath  of  air  is 


SCIENCE    OF   BREATH.  13 

inhaled  and  the  oxygen  of  the  air  comes  in  contact  with 
the  impure  blood  through  the  thin  walls  of  the  hair-like 
blood  vessels  of  the  lungs,  which  walls  are  thick  enough 
to  hold  the  blood,  but  thin  enough  to  admit  the  oxygen  to 
penetrate  them.  When  the  oxygen  comes  in  contact  with 
the  blood,  a  form  of  combustion  takes  place,  and  the  blood 
takes  up  oxygen  and  releases  carbonic  acid  gas  generated 
from  the  waste  products  and  poisonous  matter  which  has 
been  gathered  up  by  the  blood  from  all  parts  of  the  system. 
"The  blood  thus  purified  and  oxygenated  is  carried  back  to 
the  heart,  again  rich,  red  and  bright,  and  laden  with  life- 
giving  properties  and  qualities.  Upon  reaching1  the  left 
auricle  of  the  heart,  it  is  forced  into  the  left  ventricle,  from 
whence  it  is  again  forced  out  through  the  arteries  on  its 
mission  of  life  to  all  parts  of  the  system.  It  is  estimated 
that  in  a  single  day  of  twenty-four  hours,  35,000  pints  of 
blood  traverse  the  capillaries  of  the  lungs,  the  blood 
corpuscles  passing  in  single  file  and  being  exposed  to  the 
oxygen  of  the  air  on  both  of  their  surfaces.  When  one 
considers  the  minute  details  of  the  process  alluded  to,  he 
is  lost  in  wonder  and  admiration  at  Nature's  infinite  care 
and  intelligence. 

It  will  be  seen  that  unless  fresh  air  in  sufficient  quan- 
tities reaches  the  lungs,  the  foul  stream  of  venous  blood 
cannot  be  purified,  and  consequently  not  only  is  the  body 
thus  robbed  of  nourishment,  but  the  waste  products  which 
should  have  been  destroyed  are  returned  to  the  circula- 
tion and  poison  the  system,  and  death  ensues.  Impure  air 
acts  in  the  same  way,  only  in  a  lessened  degree.  It  •  will 
also  be  seen  that  if  one  does  not  breathe  in  a  sufficient  quan- 
tity of  air,  the  work  of  the  blood  cannot  go  on  properly, 
and  the  result  is  that  the  body  is  insufficiently  nourished 
and  disease  ensues,  or  a  state  of  imperfect  health  is  ex- 
perienced. The  blood  of  one  who  breathes  improperly  is, 
of  course,  of  a  bluish,  dark  color,  lacking  the  rich  redness 
of  pure  arterial  blood.  This  often  shows  itself  in  a  poor 
complexion.  Proper  breathing,  and  a  consequent  good  cir- 
culation, results  in  a  clear,  bright  complexion. 

A  little  reflection  will  show  the  vital  importance  of 
Correct  breathing.  If  the  blood  is  not  fully  purified  by  the 


14  SCIENCE    OF    BREATH. 

regenerative  process  of  the  lungs,  it  returns  to  the  arteries 
in  an  abnormal  state,  insufficiently  purified  and  imperfectly 
cleansed  of  the  impurities  which  it  took  up  on  its  return 
journey.  These  impurities  if  returned  to  the  system  will 
certainly  manifest  in  some  form  of  disease,  either  in  a  form 
of  blood  disease  or  some  disease  resulting  from  impaired 
functioning  of  some  insufficiently  nourished  organ  or  tissue. 

The  blood,  when  properly  exposed  to  the  air  in  the 
lungs,  not  only  has  its  impurities  consumed,  and  parts  with 
its  noxious  carbonic  acid  gas,  but  it  also  takes  up  and 
absorbs  a  certain  quantity  of  oxygen  which  it  carries  to  all 
parts  of  the  body,  where  it  is  needed  in  order  that  Nature 
may  perform  her  processes  properly.  When  the  oxygen 
comes  in  contact  with  the  blood,  it  unites  with  the 
haemoglobin  of  the  blood  and  is  carried  to  every  cell,  tissue, 
muscle  and  organ,  which  it  invigorates  and  strengthens, 
replacing  the  wornout  cells  and  tissue  by  new  materials 
which  Nature  converts  to  her  use.  Arterial  blood,  properly 
exposed  to  the  air,  contains  about  25  per  cent  of  free 
oxygen. 

Not  only  is  every  part  vitalized  by  the  oxygen,  but  the 
act  of  digestion  depends  materially  upon  a  certain  amounf 
of  oxygenation  of  the  food,  and  this  can  be  accomplished 
only  by  the  oxygen  in  the  blood  coming  in  contact  with  the 
food  and  producing  a  certain  form  of  combustion.  It  is 
therefore  necessary  that  a  proper  supply  of  oxygen  be 
taken  through  the  lungs.  This  accounts  for  the  fact  that 
weak  lungs  and  poor  digestion  are  so  often  found  together. 
To  grasp  the  full  significance  of  this  statement,  one  must 
remember  that  the  entire  body  receives  nourishment  from 
the  food  assimilated,  and  that  imperfect  assimilation  al- 
ways means  an  imperfectly  nourished  body.  Even  the 
lungs  themselves  depend  upon  the  same  source  for  nourish- 
ment, and  if  through  imperfect  breathing  the  assimilation 
becomes  imperfect,  and  the  lungs  in  turn  become  weakened, 
they  are  rendered  still  less  able  to  perform  their  work 
properly,  and  so  in  turn  the  body  becomes  further  weak- 
ened. Every  particle  of  food  and  drink  must  be  oxygen- 
ated before  it  can  yield  us  the  proper  nourishment,  and 
before  the  waste  products  of  the  system  can  be  reduced  to 


SCIENCE   OF   BREATH.  15 

the  proper  condition  to  be  eliminated  from  the  system. 
Lack  of  sufficient  oxygen  means  imperfect  nutrition,  im- 
perfect elimination  and  imperfect  health.  Verily,  "breath 
is  life." 

The  combustion  arising  from  the  change  in  the  waste 
products  generates  heat  and  equalizes  the  temperature  of 
the  body.  Good  breathers  are  not  apt  to  "take  cold,"  and 
they  generally  have  plenty  of  good  warm  blood  whicn 
enables  them  to  resist  the  changes  in  the  outer  tempera- 
ture. 

In  addition  to  the  above-mentioned  important  processes, 
the  act  of  breathing  gives  exercise  to  the  internal  organs 
and  muscles,  which  feature  is  generally  overlooked  by  the 
Western  writers  on  the  subject,  but  which  the  Yogis  fully 
appreciate. 

In  imperfect  or  shallow  breathing,  only  a  portion  of 
the  lung  cells  are  brought  into  play,  and  a  great  portion  of 
the  lung  capacity  is  lost,  the  system  suffering  in  proportion 
to  the  amount  of  under-oxygenation.  The  lower  animals, 
in  their  native  state,  breathe  naturally,  and  primitive  man 
undoubtedly  did  the  same.  The  abnormal  manner  of  liv- 
ing adopted  by  civilized  man — the  shadow  that  follows  upon 
civilization — has  robbed  us  of  our  natural  habit  of  breath- 
ing, and  the  race  has  greatly  suffered  thereby.  Man's  only 
physical  salvation  is  to  "get  back  to  Nature." 


CHAPTER     IV. 
THE   ESOTEEIC    THEOEY    OF   BBEATH. 

The  Science  of  Breath,  like  many  other  teachings,  haa 
Its  esoteric  or  inner  phase,  as  well  as  its  exoteric  or  ex- 
ternal. The  physiological  phase  may  be  termed  the  outer 
or  exoteric  side  of  the  subject,  and  the  phase  which  we  will 
now  consider  may  be  termed  its  esoteric  or  inner  side. 
Occultists,  in  all  ages  and  lands,  have  always  taught, 
usually  secretly  to  a  few  followers,  that  there  was  to  be 
found  in  the  air  a  substance  or  principle  from  which  all 
activity,  vitality  and  life  was  derived.  They  differed  In 
their  terms  and  names  for  this  force,  as  well  as  in  the 
details  of  the  theory,  but  the  main  principle  Is  to  be  found 
in  all  occult  teachings  and  philosophies,  and  has  for  cen- 
turies formed  a  portion  of  the  teachings  of  the  Oriental 
Yogis. 

In  order  to  avoid  misconceptions  arising  from  the 
various  theories  regarding  this  great  principle,  which 
theories  are  usually  attached  to  some  name  given  the  prin- 
ciple, we,  in  this  work,  will  speak  of  the  principle  as 
"Prana,"  this  word  being  the  Sanscrit  term  meaning  "Ab- 
solute Energy."  Many  occult  authorities  teach  that  the 
principle  which  the  Hindus  term  "Prana"  is  the  universal 
principle  of  energy  or  force,  and  that  all  energy  or  force  is 
derived  from  that  principle,  or,  rather,  is  a  particular  form 
of  manifestation  of  that  principle.  These  theories  do  not 
concern  us  in  the  consideration  of  the  subject  matter  of 
this  work,  and  we  will  therefore  confine  ourselves  to  an  un- 
derstanding of  prana  as  the  principle  of  energy  exhibited 
in  all  living  things,  which  distinguishes  them  from  a  life- 
less thing.  We  may  consider  it  as  the  active  principle  of 
life — Vital  Force,  if  you  please.  It  is  found  in  all  forms 
of  life,  from  the  amoeba  to  man — from  the  most  ele- 
mentary form  of  plant  life  to  the  highest  form  of  animal 
life.  Prana  is  all  pervading.  It  is  found  in  all  things  hav- 
ing life,  and  as  the  occult  philosophy  teaches  that  life  is  in 
*11  things — in  every  atom — the  apparent  lifelessness  of 

16 


SCIENCE  OF  BREATH.  17 

some  things  being  only  a  lesser  degree  of  manifestation, 
we  may  understand  their  teachings  that  prana  is  every- 
where, in  everything.  Prana  must  not  be  confounded 
with  the  Ego — that  bit  of  Divine  Spirit  in  every  soul, 
around  which  clusters  matter  and  energy.  Prana  is  merely 
a  form  of  energy  used  by  the  Ego  in  its  material  mani- 
festation. When  the  Ego  leaves  the  body,  the  prana,  being 
no  longer  under  its  control,  responds  only  to  the  orders  of 
the  individual  atoms,  or  groups  of  atoms,  forming  the  body, 
and  as  the  body  disintegrates  and  is  resolved  to  its  original 
elements,  each  atom  takes  with  it  sufficient  prana  to  enable 
it  to  form  new  combinations,  the  unused  prana  returning 
to  the  great  universal  storehouse  from  which  it  came. 
With  the  Ego  in  control,  cohesion  exists  and  the  atoms  are 
held  together  by  the  Will  of  the  Ego. 

Prana  is  the  name  by  which  we  designate  a  universal 
principle,  which  principle  is  the  essence  of  all  motion,  force 
or  energy,  whether  manifested  in  gravitation,  electricity, 
the  revolution  of  the  planets,  and  all  forms  of  life,  from 
the  highest  to  the  lowest.  It  may  be  called  the  soul  of 
Force  and  Energy  in  all  their  forms,  and  that  principle 
which,  operating  in  a  certain  way,  causes  that  form  of 
activity  which  accompanies  Life. 

This  great  principle  is  in  all  forms  of  matter,  and  yet 
it  Is  not  matter.  It  is  in  the  air,  but  it  is  not  the  air  nor 
one  of  its  chemical  constituents.  Animal  and  plant  life 
breathe  it  in  with  the  air,  and  yet  if  the  air  contained  it  not 
they  would  die  even  though  they  might  be  filled  with  air. 
It  Is  taken  up  by  the  system  along  with  the  oxygen,  and 
yet  is  not  the  oxygen^)  The  Hebrew  writer  of  the  book  of 
Genesis  knew  the  difference  between  the  atmospheric  air 
ind  the  mysterious  and  potent  principle  contained  within 
it.  He  speaks  of  neshemet  ruach  chayim,  which,  trans- 
lated, means  "the  breath  of  the  spirit  of  life."  In  the 
Hebrew  neshemet  means  the  ordinary  breath  of  atmos- 
pheric air,  and  chayim  means  life  or  lives,  while  the  word 
ruach  means  the  "spirit  of  life,"  which  occultists  claim  is 
the  same  principle  which  we  speak  of  as  Prana. 

Prana  is  in  the  atmospheric  air,  but  it  is  also  else- 
jrnere,  and  it  penetrates  where  the  air  cannot  reach.  The 


gg  SCIENCE  OF  BREATH. 

oxygen  in  the  air  plays  an  important  part  in  sustaining 
animal  life,  and  the  carbon  plays  a  similar  part  with  plant 
life,  but  Prana  has  its  own  distinct  part  to  play  in  the 
manifestation  of  life,  aside  from  the  physiological  func- 
tions. 

We  are  constantly  inhaling  the  air  charged  with  prana, 
and  are  as  constantly  extracting  the  latter  from  the  air  and 
appropriating  it  to  our  uses.  Prana  is  found  in  its  freest 
state  in  the  atmospheric  air,  which  when  fresh  is  fairly 
charged  with  it,  and  we  draw  it  to  us  more  easily  from 
the  air  than  from  any  other  source.  In  ordinary  breathing 
we  abs-^?b  and  extract  a  normal  supply  of  prana,  but  by 
controlled  and  regulated  breathing  (generally  known  as 
Yogi  breathing)  we  are  enabled  to  extract  a  greater  supply, 
which  is  stored  away  in  the  brain  and  nerve  centers,  to 
be  used  when  necessary.  We  may  store  away  prana,  just 
as  the  storage  battery  stores  away  electricity.  The  many 
powers  attributed  to  advanced  occultists  is  due  largely  to 
their  knowledge  of  this  fact  and  their  intelligent  use  of 
this  stored-up  energy.  The  Yogis  know  that  by  certain 
forms  of  breathing  they  establish  certain  relations  with 
the  supply  of  prana  and  may  draw  on  the  same  for  what 
they  require.  Not  only  do  they  strengthen  all  parts  of  their 
body  in  this  way,  but  the  brain  itself  may  receive  in- 
creased energy  from  the  same  source,  and  latent  faculties 
be  developed  and  psychic  powers  attained.  One  who  has 
mastered  the  science  of  storing  away  prana,  either  con- 
sciously or  unconsciously,  often  radiates  vitality  and 
strength  which  is  felt  by  those  coming  in  contact  with  him, 
and  such  a  person  may  impart  this  strength  to  others,  and 
give  them  increased  vitality  and  health.  What  is  called 
"magnetic  healing"  is  performed  in  this  way,  although 
many  practitioners  are  not  aware  of  the  source  of  their 
power. 

Western  scientists  have  been  dimly  aware  of  this  great 
principle  with  which  the  air  is  charged,  but  finding  that 
they  could  find  no  chemical  trace  of  it,  or  make  it  register 
on  any  of  their  instruments,  they  have  generally  treated 
-the  Oriental  theory  with  disdain.  They  could  not  explain 
this  principle,  and  so  denied  it.  They  seem,  however,  to 


SCIENCE  OF  BBEATH.  19 

recognize  that  the  air  In  certain  places  possesses  a  greater 
amount  of  "something"  and  sick  people  are  directed  by 
their  physicians  to  seek  such  places  in  hopes  of  regaining 
lost  health. 

The  oxygen  in  the  air  is  appropriated  by  the  blood  and 
is  made  use  of  by  the  circulatory  system.  The  prana  in 
the  air  is  appropriated  by  the  nervous  system,  and  is  used 
in  its  work.  And  as  the  oxygenated  blood  is  carried  to  all 
parts  of  the  system,  building  up  and  replenishing,  so  is  the 
prana  carried  to  all  parts  of  the  nervous  system,  adding 
strength  and  vitality.  If  we  think  of  prana  as  being  the 
active  principle  of  what  we  call  "vitality,"  we'  will  be 
able  to  form  a  much  clearer  idea  of  what  an  important  part 
it  plays  in  our  livea  Just  as  is  the  oxygen  in  the  blood 
used  up  by  the  wants  of  the  system,  so  the  supply  of  prana 
taken  up  by  the  nervous  system  is  exhausted  by  our  think- 
ing, willing,  acting,  etc.,  and  in  consequence  constant  replen- 
ishing is  necessary.  Every  thought,  every  act,  every  effort 
of  the  will,  every  motion  of  a  muscle,  uses  up  a  certain 
amount  of  what  we  call  nerve  force,  which  is  really  a  form 
of  prana.  To  move  a  muscle  the  brain  sends  out  an  im- 
pulse over  the  nerves,  and  the  muscle  contracts,  and  so 
much  prana  is  expended.  When  it  is  remembered  that  the 
greater  portion  of  prana  acquired  by  man  comes  to  Him 
from  the  air  inhaled,  the  importance  of  proper  breathing 
.is  readily  understood. 


CHAPTBR     V. 
THE  NERVOUS  SYSTEM. 

It  will  be  noticed  that  the  Western  scientific  theories 
regarding  the  breath  confine  themselves  to  the  effects  of 
the  absorption  of  oxygen,  and  its  use  through  the  circula- 
tory system,  while  the  Yogi  theory  also  takes  into  con- 
sideration the  absorption  of  Prana,  and  its  manifestation 
through  the  channels  of  the  Nervous  System.  Before  pro- 
ceeding further,  it  may  be  as  well  to  take  a  hasty  glance 
at  the  Nervous  System. 

The  Nervous  System  of  man  is  divided  into  two  great 
systems,  viz.,  the  Cerebro-Spinal  System  and  the  Sympa- 
thetic System.  The  Cerebro-Spinal  System  consists  of  all 
that  part  of  the  Nervous  System  contained  within  the 
cranial  cavity  and  the  spinal  canal,  viz.,  the  brain  and  the 
spinal  cord,  together  with  the  nerves  which  branch  off 
from  the  same.  This  system  presides  over  the  functions 
of  animal  life  known  as  volition,  sensation,  etc.  The  Sym- 
pathetic System  includes  all  that  part  of  the  Nervous 
System  located  principally  in  the  thoracic,  abdominal  and 
pelvic  cavities,  and  which  is  distributed  to  the  internal 
organs.  It  has  control  over  the  involuntary  processes, 
such  as  growth,  nutrition,  etc. 

The  Cerebro-Spinal  System  attends  to  all  the  seeing, 
hearing,  tasting,  smelling,  feeling,  etc.  It  sets  things  in 
motion;  it  is  used  by  the  Ego  to  think — to  manifest  con- 
sciousness. It  is  the  instrument  with  which  the  Ego  com- 
municates with  the  outside  world.  This  system  may  be 
likened  to  a  telephone  system,  with  the  brain  as  the  cen- 
tral office,  and  the  spinal  column  and  nerves  as  cable  and 
wires  respectively. 

The  brain  is  a  great  mass  of  nerve  tissue,  and  con- 
sists of  three  parts,  viz.,  the  Cerebrum  or  brain  proper, 
whict  occupies  the  upper,  front,  middle  and  back  portion 
or  the  skull;  the  Cerebellum,  or  "little  brain,"  which  fills 
the  lower  and  back  portion  of  the  skull;  and  the  Medulla 

20 


SCIENCE   OF   BREATH.  21 

Oblongata,  which  is  the  broadened  commencement  of  the 
spinal  cord,  lying  before  and  in  front  of  the  Cerebellum. 

The  Cerebrum  is  the  organ  of  that  part  of  the  mind 
which  manifests  itself  in  intellectual  action.  The  Cere- 
bellum regulates  the  movements  of  the  voluntary  mus- 
cles. The  Medulla  Oblongata  is  the  upper  enlarged  end  of 
the  spinal  cord,  and  from  it  and  the  Cerebrum  branch 
forth  the  Cranial  Nerves  which  reach  to  various  parts  of 
the  head,  to  the  organs  of  special  sense,  and  to  some  of  the 
thoracic  and  abdominal  organs,  and  to  the  organs  of  res- 
piration. 

The  Spinal  Cord,  or  spinal  marrow,  fills  the  spinal 
canal  in  the  vertebral  column,  or  "backbone."  It  is  a  long 
mass  of  nerve  tissue,  branching  off  at  the  several  vertebrae 
to  nerves  communicating  with  all  parts  of  the  body.  The 
Spinal  Cord  is  like  a  large  telephone  cable,  and  the  emerg- 
ing nerves  are  like  the  private  wires  connecting  therewith. 

The  Sympathetic  Nervous  System  consists  of  a  double 
chain  of  Ganglia  on  the  side  of  the  Spinal  column,  and 
scattered  ganglia  in  the  head,  neck,  chest  and  abdomen. 
(A  ganglion  is  a  mass  of  nervous  matter  including  nerve 
cells.)  These  ganglia  are  connected  with  each  other  by 
filaments,  and  are  also  connected  with  the  Cerebro  Spinal 
System  bj  motor  and  sensory  nerves.  From  these  gan- 
glia numerous  fibers  branch  out  to  the  organs  of  the  body, 
blood  vessels,  etc.  At  various  points,  the  nerves  meet 
together  and  form  what  are  known  as  plexuses.  The 
Sympathetic  System  practically  controls  the  involuntary 
processes,  such  as  circulation,  respiration  and  diges- 
tion. 

The  power  or  force  transmitted  from  the  brain  to  all 
parts  of  the  body  by  means  of  the  nerves,  is  known  to 
Western  science  as  "nerve  force,"  although  the  Yogi  knows 
it  to  be  a  manifestation  of  Prana.  In  character  and  rapid- 
ity it  resembles  the  electric  current.  It  will  be  seen  that 
without  this  "nerve  force"  the  heart  cannot  beat;  the 
blood  cannot  circulate;  the  lungs  cannot  breathe;  the  vari- 
ous organs  cannot  function;  in  fact  the  machinery  of  the 
body  comes  to  a  stop  without  it.  Nay  more,  even  the 
brain  cannot  think  without  Prana  be  present.  When  these 


22  SCIENCE    OF   BREATH. 

facts  are  considered,  the  importance  of  the  absorption  ot 
Prana  must  be  evident  to  all,  and  the  Science  of  Breath 
assumes  an  importance  even  greater  than  that  accorded 
it  by  Western  science. 

The  Yogi  teachings  go  further  than  does  Western 
science,  in  one  important  feature  of  the  Nervous  System. 
We  allude  to  what  Western  science  terms  the  "Solar 
Plexus,"  and  which  it  considers  as  merely  one  of  a  series 
of  certain  matte'd  nets  of  sympathetic  nerves  with  their 
ganglia  found  in  various  parts  of  the  body.  Yogi  science 
teaches  that  this  Solar  Plexus  is  really  a  most  important 
part  of  the  Nervous  System,  and  that  it  is  a  form  of  brain, 
playing  one  of  the  principal  parts  in  the  human  economy. 
Western  science  seems  to  be  moving  gradually  towards  a 
recognition  of  this  fact  which  has  been  known  to  the  Yogis 
of  the  East  for  centuries,  and  some  recent  Western  writ- 
ers have  termed  the  Solar  Plexus  the  "Abdominal  Brain." 
The  Solar  Plexus  is  situated  in  the  Epigastric  region,  just 
back  of  the  "pit  of  the  stomach"  on  either  side  of  the 
spinal  column.  It  is  composed  of  white  and  gray  brain 
matter,  similar  to  that  composing  the  other  brains  of  man. 
It  has  control  of  the  main  internal  organs  of  man,  and 
plays  a  much  more  important  part  than  is  generally  rec- 
ognized. We  will  not  go  into  the  Yogi  theory  regarding 
the  Solar  Plexus,  further  than  to  say  that  they  know  it  as 
the  great  central  store-house  of  Prana.  Men  have  been 
known  to  be  instantly  killed  by  a  severe  blow  over  the 
Solar  Plexus,  and  prize  fighters  recognize  its  vulnerability 
and  frequently  temporarily  paralyze  their  opponents  by  a 
blow  over  this  region. 

The  name  "Solar"  is  well  bestowed' on  this  "brain," 
as  it  radiates  strength  and  energy  to  all  parts  of  the  body, 
even  the  upper  brains  depending  largely  upon  it  as  a  store- 
house of  Prana.  Sooner  or  later  Western  science  will  fully 
recognize  the  real  function  of  the  Solar  Plexus,  and  will 
accord  to  it  a  far  more  important  place  then  it  now  occu- 
pies in  their  text-books  and  teachings. 


CHAPTER     VI. 

NOSTKIL-BEEATHING    VS.    MOUTH-BREATHING. 

One  of  the  first  lessons  in  the  Yogi  Science  of  Breath, 
is  to  learn  how  to  breathe  through  the  nostrils,  and  to  over- 
come the  common  practice  of  mouth-breathing. 

The  breathing  mechanism  of  Man  is  so  constructed 
that  he  may  breathe  either  through  the  mouth  or  nasal 
tubes,  but  it  is  a  matter  of  vital  importance  to  him  which 
method  he  follows,  as  one  brings  health  and  strength  and 
the  other  disease  and  weakness. 

It  should  not  be  necessary  to  state  to  the  student  that 
the  proper  method  of  breathing  is  to  take  the  breath 
through  the  nostrils,  but  alas!  the  ignorance  among  civil- 
ized people  regarding  this  simple  matter  is  astounding. 
We  find  people  in  all  walks  of  life  habMufUly  breathing 
through  their  mouths,  and  allowing  their  cnildren  to  fol- 
low their  horrible  and  disgusting  example. 

Many  of  the  diseases  to  which  civilized  man  is  subject 
are  undoubtedly  caused  by  this  common  habit  of  mouth- 
breathing.  Children  permitted  to  breathe  in  this  way  grow 
up  with  impaired  vitality  and  weakened  constitutions,  and 
in  manhood  and  womanhood  break  down  and  become 
chronic  invalids.  The  mother  of  the  savage  race  does  bet- 
ter, being  evidently  guided  by  her  intuition.  She  seem? 
to  instinctively  recognize  that  the  nostrils  are  the  propey 
channels  for  the  conveyal  of  air  to  the  lungs,  and  she  trains 
her  infant  to  close  its  little  lips  and  breathe  through  the 
nose.  She  tips  its  head  forward  when  it  is  asleep,  which 
attitude  closes  the  lips  and  makes  nostril-breathing  imper- 
ative. If  our  civilized  mothers  were  to  adopt  the  same 
plan,  it  would  work  a  great  good  for  the  race. 

Many  contagious  diseases  are  contracted  by  the  dis- 
gusting habit  of  mouth-breathing,  and  many  cases  of  cold 
and  catarrhal  affections  are  also  attributable  to  the  san?« 
cause.  Many  persons  who,  for  the  sake  of  appearances, 
keep  their  mouth  closed  during  the  day,  persist  in  mouth- 
breathing  at  night  and  often  contract  disease  in  this  waj. 

00, 


%4  SCIENCE    OF   BREATH. 

Carefully  conducted  scientific  experiments  have  shown 
that  soldiers  and  sailors  who  sleep  with  their  mouths  open 
art  much  more  liable  to  contract  contagious  diseases  than 
those  who  breathe  properly  through  the  nostrils.  An  in- 
stance is  related  in  which  small-pox  became  epidemic  on 
a  man-of-war  in  foreign  parts,  and  every  death  which 
resulted  was  that  of  some  sailor  or  marine  who  was  a 
mouth-breather,  not  a  single  nostril-breather  succumbing. 

The  organs  of  respiration  have  their  only  protective 
apparatus,  filter,  or  dust-catcher,  in  the  nostrils.  When 
the  breath  is  taken  through  the  mouth,  there  is  nothing 
from  mouth  to  lungs  to  strain  the  air,  or  to  catch  the  dust 
and  other  foreign  matter  in  the  air.  From  mouth  to  lungs 
the  dirt  or  impure  substance  has  a  clear  track,  and  the 
entire  respiratory  system  is  unprotected.  And,  moreover, 
such  incorrect  breathing  admits  cold  air  to  the  organs, 
thereby  injuring  them.  Inflammation  of  the  respiratory 
organs  often  results  from  the  inhalation  of  cold  air  through 
the  mouth.  The  man  who  breathes  through  the  mouth 
at  night,  always  awakens  with  a  parched  feeling  in  the 
mouth  and  a  dryness  in  the  throat.  He  is  violating  one  of 
nature's  laws,  and  is  sowing  the  seeds  of  disease. 

Once  more,  remember  that  the  mouth  affords  no  pro- 
tection to  the  respiratory  organs,  and  cold  air,  dust  and 
impurities  and  germs  readily  enter  by  that  door.  On  the 
other  hand,  the  nostrils  and  nasal  passages  show  evidence 
of  the  careful  design  of  nature  in  this  respect.  The  nos- 
trils are  two  narrow,  tortuous  channels,  containing  numer- 
ous bristly  hairs  which  serve  the  purpose  of  a  filter  or 
sieve  to  strain  the  air  of  its  impurities,  etc.,  which  are 
expelled  when  the  breath  is  exhaled.  Not  only  do  the  nos- 
trils serve  this  important  purpose,  but  they  also  perform 
an  important  function  in  warming  the  air  inhaled.  The 
long  narrow  winding  nostrils  are  filled  with  warm  mucous 
membrane,  which  coming  in  contact  with  the  inhaled  air 
warms  it  so  that  it  can  do  no  damage  to  the  delicate  organs 
of  the  throat,  or  to  the  lungs. 

No  animal,  excepting  man,  sleeps  with  the  mouth  open 
or  breathes  through  the  mouth,  and  in  fact  it  is  believed 
ihat  it  is  only  civilized  man  who  so  perverts  nature's  func- 


SCIENCE    OF   BREATH. 

tie»as,  as  the  savage  and  barbarian  races  almost  invariably 
breathe  correctly.  It  is  probable  that  this  unnatural  habft 
among  civilized  men  has  been  acquired  through  unnatural 
methods  of  living,  enervating  luxuries  and  excessive 
warmth. 

The  refining,  filtering  and  straining  apparatus  of  the 
nostrils  renders  the  air  fit  to  reach  the  delicate  organs  of 
the  throat  and  the  lungs,  and  the  air  is  not  fit  to  so  reach 
these  organs  until  it  has  passed  through  nature's  refin- 
ing process.  The  impurities  which  are  stopped  and  retained 
by  the  sieves  and  mucous  membrane  of  the  nostrils,  are 
thrown  out  again  by  the  expelled  breath,  in  exhalation, 
and  in  case  they  have  accumulated  too  rapidly  or  have 
managed  to  escape  through  the  sieves  and  have  penetrated 
forbidden  regions,  nature  protects  us  by  producing  a  sneeze 
which  violently  ejects  the  intruder. 

The  air,  when  it  enters  the  lungs  is  as  different  from 
the  outside   air,   as  is   distilled  water  different  from  the 
water  of  the  cistern.     The  intricate  purifying  organization 
of  the  nostrils,  arresting  and  holding  the  impure  particles 
in  the  air,  is  as  important  as  is  the  action  of  the  mouth 
in   stopping   cherry-stones   and   fish-bones   and   preventing 
them  from  being  carried  on  to  the  stomach.     Man  shouTd\ 
no  more  breathe  through  his  mouth  than  he  would  attempt/ 
to  take  food  through  his  nose. 

Another  feature  of  mouth-breathing  is  that  the  nasal 
passages,  being  thus  comparatively  unused,  consequently 
fail  to  keep  themselves  clean  and  clear,  and  become  clogged 
up  and  unclean,  and  are  apt  to  contract  local  diseases. 
Like  abandoned  roads  that  soon  become  filled  with  weeds 
and  rubbish,  unused  nostrils  become  filled  with  impurities 
and  foul  matter. 

One  who  habitually  breathes  through  the  nostrils  is 
not  likely  to  be  troubled  with  clogged  or  stuffy  nostrils, 
but  for  the  benefit  of  those  who  have  been  more  or  less 
addicted  to  the  unnatural  mouth-breathing,  and  who  wish 
to  acquire  the  natural  and  rational  method,  it  may  per- 
haps be  well  to  add  a  few  words  regarding  the  way  t<> 
keep  their  nostrils  clean  and  free  from  impurities. 

A  favorite  Oriental  method  is  to  snuff  «  little  water 


26  SCIENCE    OF   BREATH. 

up  the  nostrils  allowing  it  to  run  down  the  passage  into  the 
throat,  from  thence  it  may  be  ejected  through  the  mouth. 
Some  Hindu  yogis  immerse  the  face  in  a  bowl  of  water, 
and  by  a  sort  of  suction  draw  in  quite  a  quantity  of  water, 
but  this  latter  method  requires  considerable  practice,  and 
the  first  mentioned  method  is  equally  efficacious,  and  much 
more  easily  performed. 

Another  good  plan  is  to  open  the  window  and  breathe 
freely,  closing  one  nostril  with  the  finger  or  thumb,  sniff- 
ing up  the  air  through  the  open  nostril.  Then  repeat  the 
process  on  the  other  nostril.  Repeat  several  times,  chang- 
ing nostrils.  This  method  will  usually  clear  the  nostrils 
of  obstructions. 

v  In  case  the  trouble  is  caused  by  catarrh  it  is  well  to 
apply  a  little  vaseline  or  camphor  ice  or  similar  preparation. 
Or  sniff  up  a  little  witch-hazel  extract  once  in  a  while, 
and  you  will  notice  a  marked  improvement.  A  little  care 
and  attention  will  result  in  the  nostrils  becoming  clean 
and  remaining  so. 

We  have  given  considerable  space  to  this  subject  of 
nostril-breathing,  not  only  because  of  its  great  importance 
in  its  reference  to  health,  but  because  nostril-breathing  is 
a  prerequisite  to  the  practice  of  the  breathing  exercises  to 
be  given  later  in  this  book,  and  because  nostril-breathing 
is  one  of  the  basic  principles  underlying  the  Yogi  Science 
of  Breath. 

We  urge  upon  the  student  the  necessity  of  acquiring 
this  method  of  breathing  if  he  has  it  not,  and  caution  him 
igainst  dismissing  this  phase  of  the  subject  as  unimportant 


CHAPTER     VI  i. 
IHtt  FOUR  METHODS  OF  RESPIRATION. 

In  the  consideration  of  the  question  of  respiration,  we 
must  begin  by  considering  the  mechanical  arrangements 
whereby  the  respiratory  movements  are  effected.  The 
mechanics  of  respiration  manifest  through  (1)  the  elastic 
movements  of  the  lungs,  and  (2)  the  activities  of  the  sides 
and  bottom  of  the  thoracic  cavity  in  which  the  lungs  are 
contained.  The  thorax  is  that  portion  of  the  trunk  between 
the  neck  and  the  abdomen,  the  cavity  of  which  (known  as 
the  thoracic  cavity)  is  occupied  mainly  by  the  lungs  and 
heart.  It  is  bounded  by  the  spinal  column,  the  ribs  with 
their  cartilages,  the  breastbone,  and  below  by  the  dia- 
phragm. It  is  generally  spoken  of  as  "the  chest."  It  has 
been  compared  to  a  completely  shut,  conical  box,  the  small 
end  of  which  is  turned  upward,  the  back  of  the  box  being 
formed  by  the  spinal  column,  the  front  by  the  breastbone 
and  the  sides  by  the  ribs. 

The  ribs  are  twenty-four  in  number,  twelve  on  each 
side,  and  emerge  from  each  side  of  the  spinal  column.  The 
upper  seven  pair  are  known  as  "true  ribs,"  being  fastened 
to  the  breastbone  direct,  while  the  lower  five  pairs  are 
called  (false  ribs)  or  "floating  ribs,"  because  they  are  not 
so  fastened,  the  upper  two  of  them  being  fastened  by  carti- 
lage to  the  other  ribs,  the  remainder  having  no  carti- 
lages, their  forward  ends  being  free. 

The  ribs  are  moved  in  respiration  by  two  superficial 
muscular  layers,  known  as  the  intercostal  muscles.  The 
diaphragm,  the  muscular  partition  before  alluded  to,  separ- 
ates the  chest  box  from  the  abdominal  cavity. 

In  the  act  of  inhalation  the  muscles  expand  the  lungs 
so  that  a  vacuum  is  created  and  the  air  rushes  in  in  accord- 
ance with  the  well  known  law  of  physics.  Everything 
depends  upon  the  muscles  concerned  In  the  process  of  res- 
piration, which  we  may  as,  for  convenience,  term  the 
"respiratory  muscles."  Without  the  aid  of  these  muscles 
the  lungs  cannot  expand,  and  upon  the  proper  use  and 

27 


VI  SCIENCE    OF   BREATH. 

control  of  these  muscles  the  Science  of  Breath  largely  de- 
pends. The  proper  control  of  these  muscles  will  result 
in  the  ability  to  attain  the  maximum  degree  of  lung  expan- 
sion, and  the  greatest  amount  of  the  life  giving  properties 
of  the  air  into  the  system. 

The  Yogis  classify  Respiration  into  four  general  meth- 
ods, viz: 

(1)  High  Breathing. 

(2)  Mid  Breathing. 

(3)  Low  Breathing. 

(4)  Yogi  Complete  Breathing. 

We  will  give  a  general  idea  of  the  first  three  methods, 
and  a  more  extended  treatment  of  the  fourth  method,  upon 
which  the  Yogi  Science  of  Breath  is  largely  based. 

(1)     HIGH  BREATHING. 

This  form  of  breathing  is  known  to  the  Western  world 
as  Clavicular  Breathing,  or  Collarbone  Breathing.  One 
breathing  in  this  way  elevates  the  ribs  and  raises  the  col- 
larbone and  shoulders,  at  the  same  time  drawing  in  the 
abdomen  and  pushing  its  contents  up  against  the  dia- 
phragm, which  in  turn  is  raised. 

The  upper  part  of  the  chest  and  lungs,  which  is  the 
smallest,  is  used,  and  consequently  but  a  minimum  amount 
of  air  enters  the  lungs.  In  addition  to  this,  the  diaphragm 
being  raised,  there  can  be  no  expansion  in  that  direction. 
A  study  of  the  anatomy  of  the  chest  will  convince  any 
student  that  in  this  way  a  maximum  amount  of  effort  is 
used  to  obtain  a  minimum  amount  of  benefit. 

High  Breathing  is  probably  the  worst  form  of  breath- 
ing known  to  man  and  requires  the  greatest  expenditure 
of  energy  with  the  smallest  amount  of  benefit.  It  Is  an 
energy-wasting,  poor-returns  plan.  It  is  quite  common 
among  the  Western  races,  many  women  being  addicted  to 
It,  and  even  singers,  clergymen,  lawyers  and  others,  who 
should  know  better,  using  it  ignorantly. 

Many  diseases  of  the  vocal  organs  and  organs  of  res- 
piration may  be  directly  traced  to  this  barbarous  method  of 
breathing,  and  the  straining  of  delicate  organs  caused  by 
this  method,  often  results  in  the  harsh,  disagreeable  voices 


SCIENCE    OF   BREATH.  2» 

heard  on  all  sides.  Many  persons  who  breathe  in  this 
way  become  addicted  to  the  disgusting  practice  of  "mouth- 
breathing"  described  in  a  preceding  chapter. 

If  the  student  has  any  doubts  about  what  has  been 
said  regarding  this  form  of  breathing,  let  him  try  the 
experiment  of  expelling  all  the  air  from  his  lungs,  then 
standing  erect,  with  hands  at  sides,  let  him  raise  the  shoul- 
ders and  collar-bone  and  inhale.  He  will  find  that  the 
amount  of  air  inhaled  far  below  normal.  Then  let  him 
inhale  a  full  breath,  after  dropping  the  shoulders  and 
collar-bone,  and  he  will  receive  an  object  lesson  in  breath- 
ing which  he  will  be  apt  to  remember  much  longer  than 
he  would  any  words,  printed  or  spoken. 

(2)  MID  BREATHING-. 

This  method  of  respiration  is  known  to  Western  stud- 
ents as  Rib  Breathing,  or  Inter-Costal  Breathing,  and  while 
less  objectionable  than  High  Breathing,  is  far  inferior  to 
either  Low  Breathing  or  to  the  Yogi  Complete  Breath. 
In  Mid  Breathing  the  diaphragm  is  pushed  upward,  and 
the  abdomen  drawn  in.  The  ribs  are  raised  somewhat, 
and  the  chest  is  partially  expanded.  It  is  quite  common 
among  men  who  have  made  no  study  of  the  subject.  As 
there  are  two  better  methods  known,  we  give  it  only  pass- 
ing notice,  and  that  principally  to  call  your  attention  to 
its  short-comings. 

(3)  LOW  BREATHING. 

This  form  of  respiration  is  far  better  than  either  of 
the  two  preceding  forms,  and  of  recent  years  many  West- 
ern writers  have  extolled  its  merits,  and  have  exploited 
it  under  the  names  of  "Abdominal  Breathing,"  "Deep 
Breathing,"  "Diaphragmic  Breathing,"  etc.,  etc.,  and  much 
good  has  been  accomplished  by  the  attention  of  the  public 
naving  been  directed  to  the  subject,  and  many  having  been 
induced  to  substitute  it  for  the  inferior  and  injurious 
methods  above  alluded  to.  Many  "systems"  of  breathing 
have  been  built  around  Low  Breathing,  and  students  have 
paid  high  prices  to  learn  the  new  (?)  systems.  But,  as  vv« 
have  said,  much  good  has  resulted,  and  after  all  the^stud- 
ents  who  paid  high  prices  to  learn  revamped  old  systems 


30  SCIENCE    OF   B  RE  AT  a. 

undoubtedly  got  their  money'*  worth  if  they  were  induced 
to  discard  the  old  methods  of  High  Breathing  and  Low 
Breathing. 

Although  many  Western  authorities  write  and  speak 
of  this  method  as  the  best  known  form  of  breathing,  the 
Yogis  know  it  to  be  but  a  part  of  a  system  which  they  have 
used  for  centuries  and  which  they  know  as  "The  Com- 
plete Breath."  It  must  be  admitted,  however,  that  one 
must  be  acquainted  with  the  principles  of  Low  Breathing 
before  he  can  grasp  the  idea  of  Complete  Breathing. 
~  Let  us  again  consider  the  diaphragm.  What  is  it?  We 
have  seen  that  it  is  the  great  partition  muscle,  which  sep- 
arates the  chest  and  its  contents  from  the  abdomen  and 
its  contents.  When  at  rest  it  presents  a  concave  surface 
to  the  abdomen.  That  is,  the  diaphragm  as  viewed  from 
the  abdomen  would  seem  like  the  sky  as  viewed  from  the 
earth — the  interior  of  an  arched  surface.  Consequently 
the  side  of  the  diaphragm  toward  the  chest  organs  is  like 
a  protruding  rounded  surface — like  a  hill.  When  the  dia- 
phragm is  brought  into  use  the  hill  formation  is  lowered 
and  the  diaphragm  presses  upon  the  abdominal  organs  and 
forces  out  the  abdomen. 

In  Low  Breathing,  the  lungs  are  given  freer  plaj 
than  in  the  methods  already  mentioned,  and  consequently 
more  air  is  inhaled.  This  fact  has  led  the  majority  of 
Western  writers  to  speak  and  write  of  Low  Breathing 
(which  they  call  Abdominal  Breathing)  as  the  highest  and 
best  method  known  to  science.  But  the  Oriental  Yogi  has 
long  known  of  a  better  method,  and  some  few  Western 
writers  have  also  recognized  this  fact.  The  trouble  with 
all  methods  of  breathing,  other  than  "Yogi  Complete 
Breathing"  is  that  in  none  of  these  methods  do  the  lungs 
become  filled  with  air — at  the  best  only  a  portion  of  the 
<^  luug  spaces  is  filled,  even  in  Low  Breathing.  High  Breath- 
M.  ing  fills  o»iiy  the  upper  portion  of  the  lungs.  Mid  Breath- 
'<  j  Irjc  fills  only  the  middle  and  a  portion  of  the  upper  parts. 
?**w  Breathing  fills  only  the  lower  and  middle  parts.®  It 
is  evident  that  any  method  that  fills  the  entire  iung  spacf 
must  be  far  preferable  to  those  filling  only  certain  parts 
*ny  method  which  will  fill  the  entire  lung  space  must  h« 


SCIENCE    OF    BREATH.  »* 

the  greatest  value  to  Man  in  the  way  of  allowing  him  to 
absorb  the  greatest  quantity  of  oxygen  and  to  store  away 
the  greatest  amount  of  prana.  The  Complete  Breath  Is 
known  to  the  Yogis  to  be  the  best  method  of  respiration 
known  to  science. 

THE   YOGI  COMPLETE  BREATH. 

Yogi  Complete  Breathing  includes  all  the  good  points 
of  High  Breathing,  Mid  Breathing  and  Low  Breathing, 
with  the  objectionable  features  of  each  eliminated.  It 
brings  into  play  the  entire  respiratory  apparatus,  every 
part  of  the  lungs,  every  air-cell,  every  respiratory  muscle. 
The  entire  respiratory  organism  responds  to  this  method 
of  breathing,  and  the  maximum  amount  of  benefit  is  de- 
rived from  the  minimum  expenditure  of  energy.  The  chest 
cavity  is  increased  to  its  normal  limits  in  all  directions 
and  every  part  of  the  machinery  performs  its  natural  work 
and  functions.  ^ 

.  One  of  the  most  important  features  of  this  method  of 
breathing  is  the  fact  that  the  respiratory  muscles  are  fully 
called  into  play,  whereas  in  the  other  forms  of  breathing 
only  a  portion  of  these  muscles  are  so  used.  In  Complete 
Breathing,  among  other  muscles,  those  controlling  the  ribs 
are  actively  used,  which  increases  the  space  in  which  the 
lungs  may  expand,  and  also  gives  the  proper  support  to 
the  organs  when  needed,  Nature  availing  herself  of  the 
perfection  of  the  principle  of  leverage  in  this  process.  Cer- 
tain muscles  hold  the  lower  ribs  firmly  in  position,  while 
other  muscles  bend  them  outward. 

Then  again,  in  this  method,  the  diaphragm  is  under 
perfect  control  and  is  able  to  perform  its  functions  prop- 
erly, and  in  such  manner  as  to  yield  the  maximum  degree 
of  service. 

In  the  rib-action,  above  alluded  to,  the  lower  ribs  are 
controlled  by  the  diaphragm  which  draws  them  slightly 
downward,  while  other  muscles  hold  them  in  place  and  the 
intercostal  muscles  force  them  outward,  which  combined 
action  increases  the  mid-chest  cavity  to  its  maximum.  In 
addition  to  this  muscular  action,  the  tipper  ribs  are  also 
lifted  and  forced  outward  by  the  Intercostal  muscles, 


32  SCIENCE    OF   BREATH. 

which  increases  the  capacity  of  the  upper  chest  to  its  full- 
est extent 

If  you  have  studied  the  special  features  of  the  four 
given  methods  of  breathing,  you  will  at  once  see  that  the 
Complete  Breath  comprises  all  the  advantageous  features 
of  the  three  other  methods,  plus  the  reciprocal  advantages 
accruing  from  the  combined  action  of  the  high-chest,  mid- 
chest,  and  diaphragm ic  regions,  and  the  normal  rythm 
thus  obtained. 

In  our  next  chapter,  we  will  take  up  the  Complete 
Breath  In  practice,  and  will  give  full  directions  for  the 
acquirement  of  this  superior  method  of  breathing,  vrith 
exercise*,  etc 


CHAPTER     VIII. 
HOW    TO   ACQUIBE    THE    YOGI    COMPLETE   BBEATH. 

The  Yogi  Complete  Breath  is  the  fundamental  breath 
of  the  entire  Yogi  Science  of  Breath,  and  the  stvdent  must 
fully  acquaint  himself  with  it,  and  master  it  perfectly 
before  he  can  hope  to  obtain  results  from  the  other  forma 
of  breath  mentioned  and  given  in  this  book.  He  should 
not  be  content  with  half-learning  it,  but  should  go  to  wor« 
in  earnest  until  it  becomes  his  natural  method  of  breath- 
ing. This  will  require  work,  time  and  patience,  but  with- 
out these  things  nothing  is  ever  accomplished.  Ther«  fs 
no  royal  road  to  the  Science  of  Breath,  and  the  student 
must  be  prepared  to  practice  and  study  in  earnest  if  he 
expect  to  receive  results.  The  results  obtained  by  a  com- 
plete mastery  of  the  Science  of  Breath  are  great,  and  no 
one  who  has  attained  them  would  willingly  go  back  to 
the  old  methods,  and  he  will  tell  his  friends  that  he  con- 
siders himself  amply  repaid  for  all  his  work.  We  say  these 
things  now,  that  you  may  fully  understand  the  necessity 
and  importance  of  mastering  this  fundamental  method 
of  Yogi  Breathing,  instead  of  passing  it  by  and  trying 
some  of  the  attractive  looking  variations  given  later  on  i» 
this  book.  Again,  we  say  to  you:  Start  right,  and  rigui 
results  will  follow;  but  neglect  your  foundations  and  your 
entire  building  will  topple  over  sooner  or  later. 

Perhaps  the  better  way  to  teach  you  how  to  develop 
the  Yogi  Complete  Breath,  would  be  to  give  you  simple 
directions  regarding  the  breath  itself,  and  then  follow  up 
the  same  with  general  remarks  concerning  it,  and  then 
later  on  giving  exercises  for  developing  the  chest,  muscles 
and  lungs  which  have  been  allowed  to  remain  in  an  un- 
developed condition  by  imperfect  methods  of  breathing. 
Right  here  we  wish  to  say  that  this  Complete  Breath  is 
not  a  forced  or  abnormal  thing,  but  on  the  contrary  is  a 
going  back  to  first  principles — a  return  to  Nature.  The 
healthy  adult  savage  and  the  healthy  infant  of  civilization 
bctb  breathe  in  this  manner,  but  civilized  man  has  adopted 

83 


34  SCIENCE  OF  BEEAIH. 

unnatural  methods  of  living,  clothing,  etc.,  and  has  lost 
uis  birthright.  And  we  wish  to  remind  the  reader  that 
the  Complete  Breath  does  not  necessarily  call  for  the  com- 
plete filling  of  the  langs  at  every  inhalation.  One  may 
inhale  the  average  amount  of  air,  using  the  Complete 
Breathing  Method  and  distributing  the  air  inhaled,  be  the 
quantity  large  or  small,  to  all  parts  of  the  lungs.  But  one 
should  inhale  a  series  of  full  Complete  Breaths  several 
limes  a  day,  whenever  opportunity  offers,  in  order  to  keep 
Jhe  system  in  good  order  and  condition. 

The  following  simple  exercise  will  give  you  a  clear 
dea  of  what  the  Complete  Breath  is: 

(1)  Stand  or  sit  erect.  Breathing  through  the  nos- 
trils, inhale  steadily,  first  filling  the  lower  part  of  the 
lungs,  which  is  accomplished  by  bringing  into  play  the 
diaphragm,  which  descending  exerts  a  gentle  pressure  on 
the  abdominal  organs,  pushing  forward  the  front  walls  of 
tile  abdomen.  Then  fill  the  middle  part  of  the  lungs,  push- 
Ing  out  the  lower  ribs,  breast-bone  and  chest.  Then  fill 
the  higher  portion  of  the  lungs,  protruding  the  upper  chest, 
thus  lifting  the  chest,  including  the  upper  six  or  seven 
pah's  of  ribs.  In  the  final  movement,  the  lower  part  of 
the  abdomen  will  be  slightly  drawn  in,  which  movement 
gives  the  lungs  a  support  and  also  helps  to  fill  the  highest 
part  of  the  lungs. 

At  first  reading  it  may  appear  that  this  breath  consists 
of  three  distinct  movements.  This,  however,  is  not  the 
correct  idea.  The  inhalation  is  continuous,  the  entire  chest 
cavity  from  the  lowered  diaphragm  to  the  highest  point 
of  the  chest  in  the  region  of  the  collar-bone,  being  expanded 
with  a  uniform  movement.  Avoid  a  jerky  series  of  inhala- 
tions, and  strive  to  attain  a  steady  continuous  action.  Prac- 
tice will  soon  overcome  the  tendency  to  divide  the  inhala- 
tion into  three  movements,  and  will  result  in  a  uniform  con- 
tinuous breath.  You  will  be  able  to  complete  the  inhala- 
3on  in  a  couple  of  seconds  after  a  little  practice. 
<*rfT  (2)  Retain  the  breath  a  few  seconds.  -r-5pMHf  y 

(3)  Exhale  quite  slowly,  holding  the  chest  in  a  firm 
position,  and  Pairing  the  abdomen  in  a  little  and  lifting  it 
npward  slowlj  as  'the  air  leaves  the  lungs.  Wher  >he  air  it 


SCIENCE  OF  BREATH, 

entirely  exhaled,  relax  the  chest  and  abdomen.  A  little 
practice  will  render  tHis  part  of  the  exercise  easy,  and  th? 
movement  once  acquired  will  be  afterwards  performed 
almost  automatically. 

It  will  be  seen  that  by  this  method  of  breathing  aH 
parts  of  the  respiratory  apparatus  is  brought  into  action, 
and  all  parts  of  the  lungs,  including  the  most  remote  air 
cells,  are  exercised.  Th&_qhest_^  cavity,  .is..exga£dgd_in_jall 
directions.  You  will  also  notice  that  the  Complete  Breath 
is  really  a  combination  of  Low,  Mid  and  High  Breaths- 
succeeding  each  other  rapidly  in  the  order  given,  in  such 
a  manner  as  to  form  one  uniform,  continuous,  complete 
breath.  f)f1H  ,«oI«ljKnt  vuuiuui 

You  will  find  it  quite  a  help  to  you  if  you  will  practice 
this  breath  before  a  large  mirror,  placing  the  hands  lightly 
over  the  abdomen  so  that  you  may  feel  the  movements. 
At  the  end  of  the  inhalation,  it  is  well  to  occasionally 
slightly  elevate  the  shoulders,  thus  raising  the  collarbone 
and  allowing  the  air  to  pass  freely  into  the  small  upper 
lobe  of  the  right  lung,  which  place  is  sometimes  the  breed- 
ing place  of  tuberculosis.  ,f  S1f}  3«u>«y 

At  the  beginning  of  practice,  you  may  have  more  or 
less  trouble  in  acquiring  the  Complete  Breath,  but  a  little 
practice  will  make  perfect,  and  when  you  have  once 
acquired  it  you  will  never  williiigly  return  to  the  o)d 
..,•].,  7/  •,!.:•  Y[qini8  ?urj«mi  Rfdi  aeofa 

:"»"J<i_Jo  fciMaiJ  TKioitjuil,  oJ 

'/oritui  eiH  fm« 
ii  •>>[  1i  )><•. 


TS 


<=l 


ot 


^  v^ 

Cs 


iv     ** 


CHAPTER     IX. 

PHYSIOLOGICAL   EFFECT    OF    THE   COMPLETE 
BREATH. 

Scarcely  too  much  can  be  said  of  the  advantages 
attending  the  practice  of  the  Complete  Breath.  And  yet 
the  student  who  has  carefully  read  the  foregoing  pages 
should  scarcely  need  to  have  pointed  out  to  him  such  ad- 
vantages. 

The  practice  of  the  Complete  Breath  will  make  any 
man  or  woman  immune  to  Consumption  and  other  pul- 
monary troubles,  and  will  do  away  with  all  liability  to 
contract  "colds,"  as  well  as  bronchial  and  similar  weak- 
nesses. Consumption  is  due  principally  to  lowered  vitality 
attributable  to  an  insufficient  amount  of  air  being  inhaled. 
The  impairment  of  vitality  renders  the  system  open  to 
attacks  from  disease  germs.  Imperfect  breathing  allows 
a  considerable  part  of  the  lungs  to  remain  inactive,  and 
such  portions  offer  an  inviting  field  for  bacilli,  which  in- 
vading the  weakened  tissue  soon  produce  havoc.  Good 
Wealthy  lung  tissue  will  resist  the  germs,  and  the  only  way 
to  have  good  healthy  lung  tissue  is  to  use  the  lungs  prop- 
erly. 

Consumptives  are  nearly  all  .p  ajrow-phfxaf <^\ ,  What 
does  this  mean?  Simply  that  these  people  were  addicted 
to  .improper  habits  of  breathing,  and  consequently  their 
chests  failed  to  develop  and  expand.  The  man  who  prac- 
tices the  Complete  Breath  will  have  a  full  broad  chest, 
»nd  the  narrow-chested  man  may  develop  his  chest  to  nor- 
mal proportions  if  he  will  but  adopt  this  mode  of  breath- 
ing. Such  people  must  develop  their  chest  cavities  if  they 
value  their  lives.  Colds  may  often  be  prevented  by  prac- 
ticing a  little  vigorous  Complete  Breathing  whenever  you 
feel  that  you  are  being  unduly  exposed.  When  chilled, 
breathe  vigorously  a  few  minutes,  and  you  will  feel  "7 
a  glow  all  over  your  body.  Most  colds  can  be  cured  by  fyt 
Complete  Breathing  and  partial  fasting  for  a  day. 

The  quality  of  the  blood  depends    largely    upon    itf 
36 


SCIENCE    OF   BREATH.  37 

proper  oxygenation  in  the  lungs,  and  if  it  IB  under-oxy- 
genated it  becomes  poor  in  quality  and  laden  with  all  aorta 
of  impurities,  and  the  system  suffers  from  lack  of  nourish- 
ment, and  often  becomes  actually  poisoned  by  the  waste 
products  remaining  uneliminated  in  the  blood.  As  the  entire 
body,  every  organ  and  every  part,  is  dependent  upon  the 
blood  for  nourishment,  impure  blood  must  have  a  serious 
effect  upon  the  entire  system.  The  remedy  is  plain — prac- 
tice the  Yogi  Complete  Breath. 

The  stomach  and  other  organs  of  nutrition  suffer  much 
from  improper  breathing.  Not  only  are  they  ill  nourished 
by  reason  of  the  lack  of  oxygen,  but  as  the  food  must 
absorb  oxygen  from  the  blood*  and  become  oxygenated 
before  it  can  be  digested  and  assimilated,  it  is  readily  seen 
how  digestion  and  assimilation  is  impaired  by  incorrect 
breathing.  And  when  assimilation  is  not  normal,  the  sys- 
tem receives  less  and  less  nourishment,  the  appetite  fails, 
bodily  vigor  decreases,  and  energy  diminishes,  and  the  man 
withers  and  declines.  All  from  the  lack  of  proper  breath- 
ing. 

Even  the  nervous  system  suffers  from  improper 
breathing,  inasmuch  as  toe  brain,  the  spinal  cord,  the 
nerve  centers,  and  the  nerves  themselves,  when  improperly 
nourished  by  means  of  the  blood,  become  poor  and  ineffi- 
cient instruments  for  generating,  storing  and  transmitting 
the  nerve  currents.  And  improperly  nourished  they  will 
become  if  sufficient  oxygen  is  not  absorbed  through  the 
lungs.  There  is  another  aspect  of  the  case  whereby  the 
nerve  currents  themselves,  or  rather  the  force  from  which 
the  nerve  currents  spring,  becomes  lessened  from  want 
of  proper  breathing,  but  this  belongs  to  another  phase  of 
the  subject  which  is  treated  of  in  other  chapters  of  this 
book,  and  our  purpose  here  is  to  direct  your  attention  to 
the  fact  that  the  mechanism  of  the  nervous  system  is 
rendered  inefficient  as  an  instrument  for  conveying  nerve 
force,  as  the  indirect  result  of  a  lack  of  proper  breathing. 

The  effect  of  the  reproductive  organs  upon  the  general 
health  is  too  well  known  to  be  discussed  at  length^here, 
but  we  may  be  permitted  to  say  that  with  the  reproductive 
organs  in  a  weakened  condition  the  entire  system  feels  the 


83  SCIENCE    OF    BREATH. 

reflex  action  and  suffers  sympathetically.  The  Complete 
Breath  produces  a  rhythm  which  is  Nature's  own  plan  for 
keeping  this  important  part  of  the  system  in  normal  condi- 
tion, and,  from  the  first,  it  will  be  noticed  that  the  repro- 
ductive functions  are  strengthened  and  vitalized,  thus,  by 
sympathetic  reflex  action,  giving  tone  to  the  whole  sys- 
tem. By  this,  we  do  not  mean  that  the  lower  sex  impulses  -» 
will  be  aroused;  far  from  it.  The  Yogis  are  advocates 
of  continence  and  chastity,  and  have  learned  to  control 
the  animal  passions.  But  sexual  control  does  not  mean 
sexual  weakness,  and  the  Yogi  teachings  are  that  the  man 
or  woman  whose  reproductive  organism  is  normal  and 
healthy,  will  have  a  stronger  will  with  which  to  control 
himself  or  herself.  The  Yogi  believes  tnat  much  of  the 
perversion  of  this  wonderful  part  of  the  system  comes 
from  a  lack  of  normal  health,  and  results  from  a  morbid 
rather  than  a  normal  condition  of  these  organs.  A  little 
careful  consideration  of  this  question  will  prove  that  the 
Yogi  teachings  are  right.  This  is  not  the  place  to  discuss 
the  subject  fully,  but  the  Yogis  know  that  sex-energy  may 
be  conserved  and  used  *or  the  development  of  the  body 
ind  mind  of  the  individual,  instead  of  being  dissipated 
in  unnatural  excesses  as  is  the  wont  of  so  many  ur.r- 
formed  people.  By  special  request  we  will  give  in  .h?s 
book  one  of  the  favorite  Yogi  exercises  for  this  purpose. 
But  whether  or  not  the  student  wishes  to  adopt  the  Yogi 
theories  of  continence  and  clean-living,  he  or  she  will  find 
that  the  Complete  Breath  will  do  more  to  restore  health 
to  this  part  of  the  system  than  anything  else  ever  tried. 
Remember,  now,  we  mean  normal  health,  not  undue  devel- 
opment. The  sensualist  will  find  that  normal  means  a 
lessening  of  desire  rather  than  an  increase;  the  weakened 
man  or  woman  will  find  a  toning  up  and  a  relief  from  the 
weakness  which  has  heretofore  depressed  him  or  her. 
We  do  not  wish  to  be  misunderstood  or  misquoted  on  this 
subject.  The  Yogis'  ideal  is  a  body  stro'.ig  in  all  its  parts, 
under  the  control  of  a  masterful  and  developed  Will,  ani- 
mated by  high  ideals.  , 

Jn  the  practice  of  the  Complete  Breath,  during  inhala- 
tion, the  diaphragm  contracts  and  exerts  a  gentle  pressure 


SCIENCE    Oi     BREATH.  n 

upon  the  liver,  stomach  and  other  organs,  which  in  con« 
nection  with  the  rhythm  of  the  lungs  acts  as  a  gentle  mas- 
sage of  these  organs  and  stimulates  their  actions,  and 
encourages  normal  functioning.  Each  inhalation  aids  in 
this  internal  exercise,  and  assists  in  causing  a  normal  cir- 
culation to  the  organs  of  nutrition  and  elimination.  IB 
High  or  Mid  Breathing  the  organs  lose  the  benefit  accru 
ing  from  this  internal  massage. 

The  Western  world  is  paying  much  attention  to  Phys- 
ical Culture  just  now,  which  is  a  good  thing.  But  in  their 
enthusiasm  they  must  not  forget  that  the  exercise  of  the 
external  muscles  is  not  everything.  The  internal  organs 
also  need  exercise,  and  Nature's  plan  for  this  exercise  is 
proper  breathing.  The  diaphragm  is  Nature's  principal 
instrument  for  this  internal  exercise.  Its  motion  vibrates 
the  important  organs  of  nutrition  and  elimination,  an<?, 
massages  and  kneads  them  at  each  inhalation  and  exhala- 
tion, forcing  blood  into  them,  and  then  squeezing  it  out, 
and  imparting  a  general  tone  to  the  organs.  Any  organ 
or  part  of  the  body  which  is  not  exercised  gradually  atro- 
phies and  refuses  to  function  properly,  and  lack  of  the  in- 
ternal exercise  afforded  by  the  diaphragmatic  action  leads 
to  diseased  organs.  The  Complete  Breath  gives  the  proper 
motion  to  the  diaphragm,  as  well  as  exercising  the  middle 
and  upper  chest.  It  is  indeed  "complete"  in  its  action. 

From  the  standpoint  of  Western  physiology  alone, 
without  reference  to  the  Oriental  philosophies  and  science, 
this  Yogi  system  of  Complete  Breathing  is  of  vital  impor- 
tance to  every  man,  woman  and  child  who  wishes  to  ac- 
quire health  and  keep  it.  Its  very  simplicity  keeps  thou- 
sands from  seriously  considering  it,  while  they  spend  for- 
tunes in  seeking  health  through  complicated  and  expensive 
"systems."  Health  knocks  at  their  door  and  they  answer 
not.  Verily  the  stone  which  the  builders  reject  is  the  real 
cornerstone  of  the  Temple  or  He  ilth. 


CHAPTER     X. 
A  FEW  BITS   OF  YOGI  LOBE. 

We  give  below  three  forms  of  breath,  quite  popular 
among  the  Yogis.  The  first  is  the  well-known  Yogi  Cleans- 
ing Breath,  to  which  is  attributed  much  of  the  great  lung 
endurance  found  among  the  Yogis.  They  usually  finish  up 
a  breathing  exercise  with  this  Cleansing  Breath,  and  we 
have  followed  this  plan  in  this  book.  We  also  give  the 
Yogi  Nerve  Vitalizing  Exercise,  which  has  been  handed 
down  among  them  for  ages,  and  which  has  never  been  im- 
proved on  by  Western  teachers  of  Physical  Culture,  al- 
though some  of  them  have  "borrowed"  it  from  teachers  of 
Yoga.  We  also  give  the  Yogi  Vocal  Breath,  which  ac- 
counts largely  for  the  melodious,  vibrant  voices  of  the 
better  class  of  the  Oriental  Yogis.  We  feel  that  if  this 
book  contained  nothing  more  than  these  three  exercises,  it 
would  be  invaluable  to  the  Western  student.  Take  these 
exercises  as  a  gift  from  your  Eastern  brothers  and  put 
them  into  practice. 

THE  YOGI  CLEANSING  BREATH. 

The  Yogis  have  a  favorite  form  of  breathing  which 
they  practice  when  they  feel  the  necessity  of  ventilating 
and  cleansing  the  lungs.  They  conclude  many  of  their 
other  breathing  exercises  with  this  breath,  and  we  have 
followed  this  practice  in  this  book.  This  Cleansing  Breath 
ventilates  and  cleanses  the  lungs,  stimulates  the  cells  and 
gives  a  general  tone  to  the  respiratory  organs,  and  is  con- 
ducive to  their  general  healthy  condition.  Besides  this 
effect,  it  is  found  to  greatly  refresh  the  entire  system. 
Speakers,  singers,  etc.,  will  find  this  breath  especially 
restful,  after  having  tired  the  respiratory  organs.  .^ 

(1)    Inhale  a  complete  breath. 

(?)    Retain  the  air  a  few  seconds. 

(3)     Pucker  up  the  lips  as  if  for  a  whistle  (but  do  not 


ucer  up  e  ps  as  or  a  wste  ut  o  not 
•well  out  the  cheeks),  then  exhale  a  little  air  through  tlf« 
»peuing,  with  considerable  vigor.  Then  stop  for  a  moment, 

40 


1 

.A.   c 


SCIENCE  OF  BREATH,  4t 

retaining  the  air,  and  then  exhale  a  little  more  air.  Repeat 
until  the  air  is  completely  exhaled.  Remember  tnat  con- 
siderable vigor  is  to  be  used  in  exhaling  the  air  through 
the  opening  in  the  lips. 

This  breath  will  be  found  quite  refreshing  when  one 
is  tired  and  generally  "used  up."  A  trial  will  convince  the 
student  of  its  merits.  This  exercise  should  be  practiced 
until  it  can  be  performed  naturally  and  easily,  as  it  is  used 
to  finish  up  a  number  of  other  exercises  given  in  this  book, 
and  it  should  be  thoroughly  understood. 

THE  YOGI  NERVE  VITALIZING  BREATH. 

This  is  an  exercise  well  known  to  the  Yogis,  who  con- 
sider it  one  of  the  strongest  nerve  stimulants  and  in- 
vigorants  known  to  man.  Its  purpose  is  to  stimulate  the 
Nervous  System,  develop  nerve  force,  energy  and  vitality. 
This  exercise  brings  a  stimulating  pressure  to  bear  on  im- 
portant nerve  centers,  which  in  turn  stimulate  and  energize 
the  entire  nervous  system,  and  send  an  increased  flow  of 
nerve  force  to  all  parts  of  the  body. 

(1)  Stand  erect. 

(2)  Inhale  a  Complete  Breath,  and  retain  same. 

(3)  Extend  the  arms  straight  in  front  of  you,  letting 
them  be  somewhat  limp  and  relaxed,  with  only  sufficient 
nerve  force  to  hold  them  out. 

(4)  Slowly  draw  the  hands  back  toward  the  shoulders, 
gradually  contracting  the  muscles  and  putting  force  into 
them,  so  that  when  they  reach  the  shoulders  the  fists  will 
be  so  tightly  clenched  that  a  tremulous  motion  is  felt. 

(5)  Then,   keeping  the  muscles  tense,  push  the   fists 
slowly  out,  and  then  draw  them  back  rapidly  (still  tense) 
several  times. 

(6)  Exhale  vigorously  through  the  mouth. 

(7)  Practice  the  Cleansing  Breath. 

The  efficiency  of  this  exercise  depends  greatly  upon 
the  speed  of  the  drawing  back  of  the  fists,  and  the  tension 
el  the  muscles,  and,  of  course,  upon  the  full  lungs.  This 
exercise  must  be  tried  to  be  appreciated.  It  is  without 
equal  as  a  "bracer,"  as  our  Western  friends  put  it. 


42  SCIENCE  OF  S  SEATS. 


YOGI  VOCAL  BREATH. 

The  Yogis  have  a  form  of  breathing  to  develop  the 
roice.  They  are  noted  for  their  wonderful  voices,  which 
are  strong,  smooth  and  clear,  and  have  a  wonderful 
trumpet-like  carrying  power.  They  have  practiced  this 
particular  form  of  breathing  exercise  which  has  resulted 
in  rendering  their  voices  soft,  beautiful  and  flexible,  im- 
parting to  it  that  indescribable,  peculiar  floating  quality, 
combined  with  great  power.  The  exercise  given  below  will 
in  time  impart  the  above-mentioned  qualities,  or  the  Yogi 
Voice,  to  the  student  who  practices  it  faithfully.  It  is  to 
be  understood,  of  course,  that  this  form  of  breath  is  to  be 
used  only  as  an  occasional  exercise,  and  not  as  a  regular 
form  of  breathing. 

(1)  Inhale  a  Complete  Breath  very  slowly,  but  steadily, 
through  the  nostrils,  taking  as  much  time  as  possible  in 
the  inhalation. 

(2)  Retain  for  a  few  seconds.  . 

(8)  Expel  the  air  vigorously  in  one  great  breath, 
through  the  wide  opened  mouth. 

(4)    Rest  the  lungs  by  the  Cleansing  Breath. 

Without  going  deeply  into  the  Yogi  theories  of  sound- 
production  in  speaking  and  singing,  we  wish  to  say  that 
experience  has  taught  them  that  the  timbre,  quality  and 
power  of  a  voice  depends  not  alone  upon  the  vocal  organs 
in  the  throat,  but  that  the  facial  muscles,  etc.,  have  much 
to  do  with  the  matter.  Some  men  with  large  chests  produce 
but  a  poor  tone,  while  others  with  comparatively  smart 
chests  produce  tones  of  amazing  strength  and  quality. 
Here  is  an  interesting  experiment  worth  trying:  Stand 
oefore  a  glass  and  pucker  up  your  mouth  and  whistle,  and 
note  the  shape  of  your  mouth  and  the  general  expression 
of  your  face.  Then  sing  or  speak  as  you  do  naturally,  and 
see  the  difference.  Then  start  to  whistle  again  for  a  few 
seconds,  and  then,  without  changing  the  position  of  your  lip» 
or  'face,  sing  a  few  notes  and  notice  what  a  vibrant. 
resonant  clear  and  beautiful  tone  is  produced. 


.nii  -iu^jv-  ftlndza 

.lIJ«-»3fJ    yilivt; 

CHAPTEB     XI. 
THE  SEVEN  YOGI  DEVELOPING  EXERCISES. 


The  following  are  the  seven  favorite  exercises  of  the 
Yogis  for  developing  the  lungs,  muscles,  ligaments,  air 
cells,  etc.  They  are  quite  simple  but  marvelously  effective. 
Do  not  let  the  simplicity  of  these  exercises  make  you  lose 
interest,  for  they  are  the  result  of  careful  experiments  and 
practice  on  the  part  of  the  Yogis,  and  are  the  essence  of 
numerous  intricate  and  complicated  exercises,  the  non- 
essential  portions  being  eliminated  and  the  essential  fea- 
tures retained. 

(1)     THE  RETAINED  BREATH. 

This  is  a  very  important  exercise  which  tends  to 
strengthen  and  develop  the  respiratory  muscles  as  well  as 
the  lungs,  and  its  frequent  practice  will  also  tend  to  expand 
the  chest.  The  Yogis  have  found  that  an  occasional  hold- 
ing of  the  breath,  after  the  lungs  have  been  filled  with  the 
Complete  Breath,  is  very  beneficial,  not  only  to  the  respira- 
tory orgaua  but  to  the  organs  of  nutrition,  the  nervous 
system  and  the  blood  itself.  They  have  found  that  an 
occasional  holding  of  the  breath  lends  to  purify  the  air 
which  has  remained  in  the  lungs  from  former  inhalations. 
and  to  more  fully  oxygenate  the  blood.  They  also  know 
that  the  breath  so  retained  gathers  up  all  the  waste  matter. 
and  when  the  breath  is  expelled  it  carries  with  it  the  effete 
matter  of  the  system,  and  cleanses  the  lungs  just  as  a 
purgative  does  the  bowels.  The  Yogis  recommend  this 
exercise  for  various  disorders  of  the  stomach,  liver  and 
blood,  and  also  find  that  it  frequently  relieves  bad  breath, 
which  often  arises  from  poorly  ventilated  lungs.  We 
recommend  students  to  pay  considerable  attention  to  thit  t 
exercise,  as  it  has  great  merits.  The  following  direction;: 
will  give  you  a  clear  idea  of  the  ex«rci»e:  ~  ^k:;!*^ 

(1)  Stand  erect  '*>  YIIUU  U'>iJJ//  PT    -*4*1       ^>t 

(2)  T.nnale  a  Complete  Breath, 

(3)       'etain  the  air  as  long  as  you  can  comfortably  . 

43 


t4  SCIENCE  OF  BREATH. 

(4)  Exhale  vigorously  through  the  open  moutn. 

(5)  Practice  the  Cleansing  Breath. 

At  first  you  will  be  able  to  retain  the  breath  only  a 
short  time,  but  a  little  practice  will  also  show  a  great  im- 
provement. Time  yourself  with  a  watch  if  you  wish  to 
note  your  progress. 

(2)     LUNG  CELL  STIMULATION. 

This  exercise  is  designed  to  stimulate  the  air  cells  in 
the  Jungs,  but  beginners  must  not  overdo  it,  and  in  no  case 
should  it  be  indulged  in  too  vigorously.  Some  may  find  a 
slight  dizziness  resulting  from  the  first  few  trials,  in  which 
case  let  them  walk  around  a  little  and  discontinue  the 
exercise  for  a  while. 

(1)  Stand  erect,  with  hands  at  sides. 

(2)  Breathe  in  very  slowly  and  gradually. 

(3)  While   inhaling,    gently    tap   the    chest    with    th* 
finger  tips,  constantly  changing  position. 

(4)  When  the  lungs  are  filled,  retain  the  breath 
pat  the  chest  with  the  palms  of  the  hands. 

(5)  Practice  the  Cleansing  Bream. 

This  exercise  is  very  bracing  and  stimulating  to  the 
<hoie  body,  and  is  a  well-known  Yogi  practice.  Many  of 
the  air  cells  of  the  lungs  become  inactive  by  reason  of  in- 
complete breathing,  and  often  become  almost  atrophied. 
One  who  has  practiced  imperfect  breathing  for  years  wil! 
find  it  not  so  easy  to  stimulate  all  these  ill-used  air  cells  in- 
to activity  all  at  once  by  the  Complete  breath,  but  this 
exercise  will  do  much  toward  bringing  auout  the  desired 
result,  and  is  worth  study  and  practice. 

(3)     RIB  STRETCHING. 

We  have  explained  that  the  ribs  ar«  fastened  by 
cartilages,  which  admit  of  considerable  expansion.  lr 
proper  breathing,  the  ribs  play  an  important  part,  and  it  *r> 
well  to  occasionally  give  them  a  little  special  exercise  in 
order  t  preserve  their  elasticity.  Standing  or  sitting  in 
unnatural  positions,  to  which  many  of  the  Western  people 
are  addicted,  is  apt  to  render  the  ribs  more  or  less  stivL 
and  inelastic,  and  this  exercise  will  do  much  to  overcome 
same. 


SCIENCE  OF  BREATH.  45 

(1)  Stand  erect 

(2)  Place  the  hands  one  on  each  side  of  the  body,  as 
high    up   under   the   armpits   as   convenient,    the   thumbs 
reaching  toward  the  back,  the  palms  on  the  side  of  the 
chest  and  the  fingers  to  the  front  over  the  breast 

(3)  Inhale  a  Complete  Breath. 

(4)  Retain  the  air  for  a  short  time. 

(5)  Then  gently  squeeze  the  sides,  at  the  same  time 
Rlowly  exhaling. 

(6)  Practice  the  cleansing  breath. 

Use  moderation  in  this  exercise  and  do  not  overdo  It 

(4)     CHEST  EXPANSION. 

The  chest  is  quite  apt  to  be  contracted  from  bending 
over  one's  work,  etc.  This  exercise  is  very  good  for  the 
purpose  of  restoring  natural  conditions  and  gaining  chest 
expansion. 

(1)  Stand  erect. 

(2)  Inhale  a  Complete  Breath. 

(3)  Retain  the  air. 

(4)  Extend   both   arms   forward   and  bring   the   two 
clenched  fists  together  on  a  level  with  the  shoulder. 

(5)  Then   swing  back  the  fists  vigorously  until   the 
arms  stand  out  straight  sideways  from  the  shoulders. 

(6)  Then  bring  back  to  Position  4,  and  swing  to  Posi- 
tion 5.    Repeat  several  times. 

(7)  Exhale  vigorously  through  the  opened  mouth. 

(8)  Practice  the  Cleansing  Breath. 

Use  moderation  and  do  not  overdo  this  exercise. 

(5)     WALKING  EXERCISE. 

(1)  Walk  with  head  up,  chin  drawn  slightly  in,  shoul- 
ders back,  and  with  measured  tread. 

(2)  Inhale    a    Complete    Breath,    counting    (mentally) 
1,  2,  3,  4,  5,  6,  7,  8,  one  count  to  each  step,  making  the  in 
halation  extend  over  the  eight  counts. 

(3)  Exhale  slowly  through  the  nostrils,  counting  as 
before — 1,  2,  3,  4,  5,  6,  7,  8 — one  count  to  a  step. 

(4)  Rest    between   breaths,    continuing    walking   and 
counting,  1,  2,  3,  4,  5,  6,  7,  8,  one  count  to  a  stei>; 


46  SCIENCE  OF  BREATH. 

(5)  Repeat  until  you  begin  to  fee!  tired.  Then  rest 
for  a  while,  and  resume  at  pleasure.  Repeat  several  times 
a  day. 

Some  Yogis  vary  this  exercise  by  retaining  the  breath 
during  a  1,  2,  3,  4,  count,  and  then  exhale  in  an  eight-step 
count.    Practice  whichever  plan  seems  most  agreeable  to 
you. 
'  9ffr  (6)     MORNING  EXERCISE. 

(1)  Stand  erect  in  a  military  attitude,  head  up,  eyes 
front,  shoulders  back,  knees  stiff,  hands  at  sides. 

(2)  Raise  body  slowly  on  toes,  inhaling  a  Complete 
Breath,  steadily  and  slowly. 

(3)  Retain  the  breath  for  a  few  seconds,  maintaining 
the  same  position. 

(4)  Slowly   sink   to   first  position,   at  the  same  time 
slowly  exhaling  the  air  through  the  nostrils. 

(5)  Practice  Cleansing  Breath. 

(6)  Repeat  several  times,  varying  by  using  right  leg 
alone,  then  left  leg  alone. 

(7)     STIMULATING  CIRCULATION. 
OTrt    <n1t    snbd    f  :      (H 

(1)  Stand  erect.  ,,,„,,,.., 

(2)  Inhale  a  Complete  Breath  and  retain. 

(3)  Bend  forward  slightly  and  grasp  a  stick  or  cane 
steadily   and   firmly,   and   gradually  exerting  your   entire 
strength  upon  the  grasp. 

(4J|    Relax    the   grasp,    return    to    fir  *  position,    and 

^TJI      £T  ,^lt{f  1MJ       f  \rtiJ\r  )  \J,*  1  f       77  TOM  *-  \-\          ~  I   r 

slowly  exhale.  ^  anteoisO'sitt  *>»*wn«I 

(5)  Repeat  several  times,,fl  of>  ftna  nottBTOboffl  98-j 

(6)  Finish  with  the  Cleansing  Breath. 

This  exercise  may  be  performed  without  the  use  of  a 
stick  or  cane,  by  grasping  an  imaginary  cane,  using  the 
will  to  exert  the  pressure.  The  exercise  is  a  favorite  Yogi 
plan  of  stimulating  the  circulation  by  driving  the  arterial 
blood  to  the  extremities,  and  drawing  back  the  venous 
blood  to  the  heart  and  lungs  that  it  may  take  up'  the 
oxygen  w£?:h  has  been  inhaled  with  the  air.  la  cases  of 
poor  circu'  lion  there  is  not  enough  blood  in  the  lungs  to 
absorb  tb  increased  amount  of  oxygen  inhaled,  and  the 
tystem  do<  not  get  the  full  benefit  of  the  improved  breath- 


SCIENCE    OF    BREATH.  « 

nig.  In  such  cases,  particularly,  it  Is  well  to  practice  thl* 
exercise,  occasionally  with  the  regular  Complete  Breath 
'«g  exercise 


V 

^ 

*^ 


-v 


CHAP  TEE     X  1 1. 
SEVEN  MINOR  YOGI  EXERCISES. 

This  chapter  is  composed  of  seven  minor  Yogi  Breath' 
ing  Exercises,  bearing  no  special  names,  but  each  distinct 
and  separate  from  the  others  and  having  a  different  pur- 
pose in  view.  Each  student  will  find  several  of  these  exer- 
cises best  adapted  to  the  special  requirements  of  his  par 
ticular  case.  Although  we  have  styled  these  exercises 
"minor  exercises,"  they  are  quite  valuable  and  useful,  or 
they  would  not  appear  in  this  book.  They  give  one  a  con- 
densed course  in  "Physical  Culture"  and  "Lung  Develop- 
ment," and  might  readily  be  "padded  out"  and  elaborated 
into  a  small  book  on  these  subjects.  They  have,  of  course, 
an  additional  value,  as  Yogi  Breathing  forms  a  part  of  each 
exercise.  Do  not  pass  them  by  becaue  they  are  marked 
"minor."  Some  one  or  more  of  these  exercises  may  be  just 
what  you  need.  Try  them  and  decide  for  yourself. 

EXERCISE  I. 

(1)  Stand  erect  with  hands  at  sides. 

(2)  Inhale  Complete  Breath. 

(3)  Raise  the  arms  slowly,  keeping  them  rigid  unth 
the  hands  touch  over  head. 

(4)  Retain  the  breath  a  few  minutes  with  hands  over 
head. 

(5)  Lower  hands  slowly  to  sides,  exhaling  slowly  at 
same  time. 

(6)  Practice  Cleansing  Breath. 

EXERCISE  11. 

(1)  Stand  erect,  with  arms  straight  In  front  of  you. 

(2)  Inhale  Complete  Breath  and  retain. 

(3)  Swing  arms  back  as  far  as  they  will  go;  then  back 
to  first  position;  then  repeat  several  times,  retaining  the 
breath  all  the  while. 

(4)  Exhale  vigorously  through  moi;;f;h. 

(5)  Practice  Cleansing  Breath. 

48 


SCIENCE  OF  BBEATH.  49 

EXERCISE  III. 

(1)  Stand  erect  with  arms  straight  in  front  of  you. 

(2)  Inhale  Complete  Breath. 

(3)  Swing  arms  around  in  a  circle,  backward,  a  few 
times.    Then  reverse  a  few  times,  retaining  the  breath  all 
the  while.    You   may   vary  this  by   rotating  them  alter- 
nately like  the  sails  of  a  windmill. 

(4)  Exhale  the  breath  vigorously  through  the  mouth. 

(5)  Practice  Cleansing  Breath. 

EXERCISE  IV. 

(1)  Lie  on  the  floor  with  your  face  downward  and 
palms  of  hands  flat  upon  the  floor  by  your  sides. 

(2)  Inhale  Complete  Breath  and  retain. 

(3)  Stiffen  the   body   and   raise  yourself  up   by  the 
strength  of  your  arms  until  you  rest  on  your  hands  and 
toes 

(4)  Then  lower  yourself  to  original  position.    Repeat 
several  times. 

(5)  Exhale  vigorously  through  your  mouth. 

(6)  Practice  Cleansing  Breath. 

EXERCISE  V. 

(1)  Stand  erect  with  your  palms  against  the  wall. 

(2)  Inhale  Complete  Breath  and  retain. 

(3)  Lower  the  chest  to  the  wall,  resting  your  weight 
on  your  hands. 

(4)  Then  raise  yourself  back  with  the  arm  muscles 
alone,  keeping  the  body  stiff. 

(5)  Exhale  vigorously  through  the  mouth. 

(6)  Practice  Cleansing  Breath. 

EXERCISE  VI. 

(1)  Stand  erect  with  arms   "akimbo,"   that  is,   with 
hands  resting  around  the  waist  and  elbows  standing  out. 

(2)  Inhale  Complete  Breath  and  retain. 

(3)  Keep  legs  and  hips  stiff  and  bend  well  forward,  as 
if  bowing,  at  the  same  time  exhaling  slowly. 

(4)  Return  to  first  position  and  take  another  Com- 
plete Breath. 


50  SCIENCE  OF  BREATH. 

(5)  Then  bend  backward,  exhaling  slowly. 

(6)  Return    to   first   position    and    take    a    Complete 
Breath. 

(7)  Then  bend  sideways,  exhalin"1  slowly.    (Vary  by 
bending  to  right  and  then  to  left.) 

(8)  Practice  Cleansing  Breath. 

EXERCISE  VII. 

(1)  Stand   erect,    or    sit    erect,    with   straight   spinal 
column. 

(2)  Inhale  a  Complete  Breath,  but  instead  of  inhaling 
in    a    continuous    steady    stream,    take    a    series    of    abort, 
quick   "sniffs,"   as   if  you   were   smelling   aromatic    salts    or 
ammonia  and    did   not   wish   to    get   too   strong    a    "whiff." 
Do  not  exhale  any  of  these  little  breaths,  but  add  one  to 
the  other  until  the  entire  lung  space  is  filled. 

(8)    Retain  for  a  few  seconds. 

(4)  Exhale    through    the    nostrils    in    a    long,    restful, 
sighing  breath. 

(5)  Practice  Cleansing  Breath. 


CHAPTER    XIII. 
VIBRATION     AND     YOGI     RHYTHMIC     BREATHI»Qf 

All  Is  in  vibration.  From  the  tiniest  atom  to  the 
greatest  sun,  everything  is  in  a  state  of  vibration.  1'here 
is  nothing  in  absolute  rest  itt  nature.  A  single  atom  de- 
prived of  vibration  would  wreck  the  universe.  In  inces- 
sant vibration  the  universal  work  is  performed.  Matter 
is  being  constantly  played  upon  by  energy  and  countless 
forms  and  numberless  varieties  result,  and  yet  even  the 
forms  and  varieties  are  not  permanent.  They  begin  to 
change  the  moment  they  are  created,  and  from  them  are 
born  innumerable  forms,  which  in  turn  change  and  give 
rise  to  newer  forms,  and  so  on  and  on,  in  infinite  suc- 
cession. Nothing  is  permanent  in  the  world  of  forms,  and 
yet  the  great  Reality  is  unchangeable.  Forms  are  but  ap- 
pearances— they  come,  they  go,  but  the  Reality  is  eternal 
and  unchangeable. 

The  atoms  of  the  human  body  are  in  constant  vibra- 
tion. Unceasing  changes  are  occurring.  In  a  few  months 
there  is  almost  a  complete  change  in  the  matter  composing 
toe  body,  and  scarcely  a  single  atom  now  composing  your 
body  will  be  found  in  it  a  few  months  hence.  Vibration, 
constant  vibration.  Change,  constant  change. 

In  all  vibration  is  to  be  fownd  a  certain  rhythm. 
Ahythm  pervades  the  universe.  3?fce  swing  of  the  planets 
around  the  sun;  the  rise  and  fall  of  the  sea;  the  beating  oi 
the  heart;  the  ebb  and  flow  of  the  tide;  all  follow  rhythmic- 
laws.  The  rays  of  the  sun  reach  us;  the  rain  descends 
upon  us,  in  obedience  to  the  same  law.  All  growth  is  but 
an  exhibition  of  this  law.  All  motion  is  a  manifestation 
of  the  law  of  rhythm. 

Our  bodies  are  as  much  subject  to  rhythmic  laws  as 
is  the  planet  in  its  revolution  around  the  sun.  Much  of 
the  esoteric  Bide  of  the  Yogi  Science  of  Breath  is  based 
upon  this  known  principle  of  naNrf.  By  falling  in  with 
the  rhythm  of  the  body,  the  Yogi  manages  to  absorb  a 
great  amount  of  Prana,  which  he  disposes  of  to  bring  abou* 

51 


5£  SCIENCE  OF  BREATH. 

results   desired  by  him.     We  will  speak   of  this  at   great- 
length  later  on. 

The  body  which  you  occupy  Is  like  a  smaft  iniet  run- 
ning In  to  the  land  from  the  sea.  Although  apparently 
subject  only  to  its  own  laws,  it  is  really  subject  to  the 
ebb  and  flow  of  the  tides  of  the  ocean.  The  great  sea  of 
life  Is  swelling  and  receding,  rising  and  falling,  and  we 
are  responding  to  its  vibrations  and  rhythm.  In  a  normal 
condition  we  receive  the  vibration  and  rhythm  of  the  great 
ocean  of  life,  and  respond  to  it,  but  at  times  the  mouth  of 
the  inlet  seems  choked  up  with  debris,  and  we  fail  to 
receive  the  impulse  from  Mother  Ocean,  and  inharmony 
manifests  within  us. 

You  have  heard  how  a  note  on  a  violin,  if  sounded 
repeatedly  and  in  rhythm,  will  start  into  motion  vibrations 
which  will  in  time  destroy  a  bridge.  The  same  result 
is  true  when  a  regiment  of  soldiers  crosses  a  bridge,  the 
order  being  always  given  to  "break  step"  on  such  an  occa- 
sion, lest  the  vibration  bring  down  both  bridge  and  regi- 
ment. These  manifestations  of  the  effect  of  rhythmic 
motion  will  give  you  an  idea  of  the  effect  on  the  body  of 
rhythmic  breathing.  The  whole  system  catches  the  vibra- 
tion and  becomes  in  harmony  with  the  will,  which  causes 
the  rhythmic  motion  of  the  lungs,  and  while  in  such  com- 
plete harmony  will  respond  readily  to  orders  from  the  will. 
With  the  body  thus  attuned,  the  Yogi  finds  no  difficulty  in 
increasing  the  circulation  in  any  part  of  the  body  by  an 
order  from  the  will,  and  in  the  same  way  he  can  direct  an 
increased  current  of  nerve  force  to  any  part  or  organ, 
strengthening  and  stimulating  it. 

In  the  same  way  the  Yogi  by  rhythmic  breathing 
"catches  the  swing,"  as  it  were,  and  is  able  to  absorb  and 
control  a  greatly  increased  amount  of  prana,  which  is  then 
at  the  disposal  of  his  will.  (He  can  and  does  use  it  as  a 
vehicle  for  sending  forth  thoughts  to  others  and  for  at- 
tracting to  him  all  those  whose  thoughts  are  keyed  in  the 
same  vibration.  The  phenomena  of  telepathy,  thought 
transference,  mental  healing,  mesmerism,  etc.,  which  sub- 
jects are  creating  such  an  interest  in  the  Western  world 
at  the  present  time,  but  which  have  'been  known  to  the 


SCIENCE  OF  BEE  ATE.  51 

fogis  for  centuries,  can  be  greatly  increased  and  augmented 
if  the  person  sending  forth  the  thoughts  will  do  so  after 
rhythmic  breathing.  Rhythmic  breathing  will  increase  the 
value  of  mental  healing,  magnetic  healing,  etc.,  several 
hundred  per  cent. 

In  rhythmic  breathing  the  main  thing  to  be  acquired 
is  the  mental  idea  of  rhythm.  To  those  who  know  any- 
thing of  music,  the  idea  of  measured  counting  is  familiar. 
To  others,  the  rhythmic  step  of  the  soldier:  "Left,  right; 
left,  right;  left,  right;  one,  two,  three,  four;  one,  two,  three, 
four,"  will  convey  the  idea. 

The  Yogi  bases  his  rhythmic  time  upon  a  unit  corre- 
sponding with  the  beat  of  his  heart.  The  heart  beat  varies 
in  different  persons,  but  the  heart  beat  unit  of  each  person 
is  the  proper  rhythmic  standard  for  that  particular  in- 
dividual in  his  rhythmic  breathing.  Ascertain  your  normal 
heart  beat  by  placing  your  fingers  over  your  pulse,  and 
then  count:  "1,  2,  3,  4,  5,  6;  1,  2,  3,  4,  5,  6,"  etc.,  until  the 
rhythm  becomes  firmly  fixed  in  your  mind.  A  little  prac- 
tice will  fix  the  rhythm,  so  that  you  will  be  able  to  easily 
reproduce  it.  The  beginner  usually  inhales  in  about  six  ; 
pulse  units,  but  he  will  be  able  to  greatly  increase  this  by  ' 
practice. 

The  Yogi  rule  for  rhythmic  breathing  is  that  the  units 
of  inhalation  and  exhalation  should  be  the  same,  while  the 
units  for  retention  and  between  breaths  should  be  one-half 
the  number  of  those  of  inhalation  and  exhalation. 

The  following  exercise  in  Rhythmic  Breathing  should 
be  thoroughly  mastered,  as  it  forms  the  basis  of  numerous 
other  exercises,  to  which  reference  will  be  made  later. 

(1)  Sit  erect,  in  an  easy  posture,  being  sure  to  hold 
the  chest,  neck  and  head  as  nearly  in  a  straight  line  as 
possible,  with  shoulders  slightly  thrown  back  and  hands 
resting  easily  on  the  lap.    In  this  position  the  weight  of 
the  body  is  largely  supported  by  the  ribs  and  the  position 
may  be  easily  maintained.    The  Yogi  has  found  that  one 
cannot  get  the  best  effect  of  rhythmic  breathing  with  the 
chest  drawn  in  and  the  abdomen  protruding. 

(2)  Inhale   slowly  a   Complete   Breath,   counting  its 
pulse  units. 


. 


54  SCIENCE  OF  BREATH 

(3)  Retain,  counting  three  pulse  units. 

(4)  Exhale  slowly  through  the  nostrils,  counting  six 
pulse  units. 

(5)  Count  three  pulse  beats  between  breaths. 

(6)  Repeat  a   number  of  times,   but  avoid   fatiguing 
yourself  at  the  start. 

(7)  When  you  are  ready  to  close  the  exercise,  practice 
the  cleansing  breath,  which  will  rest  you  and  cleanse  the 
lungs. 

After  a  little  practice  you  will  be  able  to  increase  the 
duration   of   the  inhalations   and  exhalations,   until   about 
fifteen  pulse  units  are  consumed.     In  this  increase,  remem-  ~*j 
ber  that  the  units  for  retention  and  between  breaths  is  one-    j 
half  the  units  for  inhalation  and  exhalation.  ^ 

Do  not  overdo  yourself  in  your  effort  to  increase  the 
duration  of  the  breath,  but  pay  as  much  attention  as  possi- 
ble to  acquiring  the  "rhythm,"  as  that  is  more  important 
than  the  length  of  the  breath.  Practice  and  try  until  you 
get  the  measured  "swing"  of  the  movement,  and  until  you 
can  almost  "feel"  the  rhythm  of  the  vibratory  motion 
throughout  your  whole  body.  It  will  require  a  little 
practice  and  perseverance,  but  your  pleasure  at  your  im- 
provement will  make  the  task  an  easy  one.  The  Yogi  is  a 
most  patient  and  persevering  man,  and  his  great  attain- 
ments are  due  largely  to  the  possession  of  these  qualities. 


CHAP  TEE     XIV. 
PHENOMENA  OF  YOGI  PSYCHIC  BEEATHINfcf. 

With  the  exception  of  the  instructions  in  the  Yog* 
Rhythmic  Breathing,  the  majority  of  the  exercises  hereto- 
fore given  in  this  book  relate  to  the  physical  plane  of 
effort,  which,  while  highly  important  in  itself,  is  also  re 
garded  by  the  Yogis  as  in  the  nature  of  affording  a  sub- 
stantial basis  for  efforts  on  the  psychic  and  spiritual  plane, 
Do  not,  however,  discard  or  think  lightly  of  the  physical 
phase  of  the  subject,  for  remember  that  it  needs  a  sound 
body  to  support  a  sound  mind,  and  also  that  the  body  ii» 
the  temple  of  the  Ego,  the  lamp  in  which  burns  the  light 
of  the  Spirit.  Everything  is  good  in  its  place,  and  every- 
thing has  its  place.  The  developed  man  is  the  "all-around 
man,"  who  recognizes  body,  mind  and  spirit  and  renders  to 
each  its  due.  Neglect  of  either  is  a  mistake  which  must 
be  rectified  sooner  or  later;  a  debt  which  must  be  repaid 
with  interest. 

We  will  now  take  up  the  Psychic  phase  of  tue  Yogi 
Science  of  Breath  in  the  shape  of  a  series  of  exercises,  each 
exercise  carrying  with  it  its  explanation. 

You  will  notice  that  in  each  exercise  rhythmic  breath- 
ing is  accompanied  with  the  instructions  to  "carry  the 
thought"  of  certain  desired  results.  This  mental  attitude 
gives  the  Will  a  cleared  track  upon  which  to  exercise  its 
force.  We  cannot,  in  this  work,  go  into  the  subject  of  the 
power  of  the  Will,  and  must  assume  that  you  tave  some 
knowledge  of  the  subject.  If  you  have  no  acquaintance 
with  the  subject,  you  will  find  that  the  actual  practice  of 
the  exercises  themselves  will  give  you  a  much  clearer 
knowledge  than  any  amount  of  theoretical  teaching,  for  as 
the  old  Hindu  proverb  says,  "He  who  tastes  a  grain  of 
mustard  seed  knows  more  of  its  flavor  than  he  who  sees 
an  elephant  load  of  it." 

(1)     GENERAL  DIRECTIONS  FOR  YOGI  PSYCHIC 
BREATHING. 

The  basis  of  all  Yogi  Psychic  Breathing  is  the  Yogi 
Rhythmic  Breath,  instruction  regarding  which  we  gave  in 

55 


86  SCIENCE  OF  BEE  AT  R. 

our  last  chapter.  In  the  following  exercises,  in  order  to 
avoid  useless  repetition,  we  will  say  merely,  "Breathe 
Rhythmically,"  and  then  give  the  instruction  for  the  exer- 
cise of  the  psychic  force,  or  directed  Will  power  working 
in  connection  with  the  rhythmic  breath  vibrations.  After 
a  little  practice  you  will  find  that  you  will  not  need  to 
count  after  the  first  rhythmic  breath,  as  the  mind  will 
grasp  the  idea  of  time  and  rhythm  and  you  will  be  able  to 
breathe  rhythmically  at  pleasure,  almost  automatically. 
This  will  leave  the  mind  clear  for  the  sending  of  the 
psychic  vibrations  under  the  direction  of  the  Will.  (See 
the  following  first  exercise  for  directions  in  using  the  Will.) 

(2)     PRANA  DISTRIBUTING. 

Lying  flat  on  the  floor  or  bed,  completely  relaxed,  with 
hands  resting  lightly  over  the  Solar  Plexus  (over  the  pit  of 
the  stomach,  where  the  ribs  begin  to  separate),  breathe 
rhythmically.  After  the  rhythm  is  fully  establshed  will 
that  each  inhalation  will  draw  in  an  increased  supply  of 
prana  or  vital  energy  from  the  Universal  supply,  which  will 
be  taken  up  by  the  nervous  system  and  stored  in  the  Solar 
Plexus.  At  each  exhalation  will  that  the  prana  or  vital f 
energy  is  being  distributed  all  over  the  body,  to  every  organ 
ana  part;  to  every  muscle,  cell  and  atom;  to  nerve,  artery 
and  vein;  from  the  top  of  your  head  to  the  soles  of  your 
feet;  invigorating,  strengthening  and  stimulating  every 
nerve;  recharging  every  uerve  center;  sending  energy,  force 
and  strength  all  over  the  system.  While  exercising  the 
will,  try  to  form  a  mental  picture  of  the  inrushing  prana, 
coming  in  through  the  lungs  and  being  taken  up  at  once 
by  the  Solar  Plexus,  then  with  the  exhaling  effort,  being 
sent  to  all  parts  of  the  system,  down  to  the  finger  tips  and 
down  to  the  toes.  It  is  not  necessary  to  use  the  Will  with 
an  effort.  Simply  commanding  that  which  you  wish  j  to 
produce  and  then  making  the  mental  picture  of  it  is  |all 
that  is  necessary.  Calm  command  with  the  mental  picture 
is  far  better  than  forcible  willing,  which  only  dissipates 
force  needlessly.  The  above  exercise  is  most  helpful  apd 
greatly  refreshes  and  strengthens  the  nervous  system  and 
produces  a  restful  feeling  all  over  the  body.  It  is  especially 


SCIENCE  OF  BREATH.  57 

beneficial  in  cases  where  one  is  tired  or  feels  a  lack  of 
energy. 

(3)     INHIBITING  PAIN. 

Lying  down  or  sitting  erect,  breath  rhythmically,  hold- 
ing the  thought  that  you  are  inhaling  prana.  Then  when 
you  exhale,  send  the  prana  to  the  painful  part  to  re-estab- 
lish the  circulation  and  nerve  current.  Then  inhale  more 
prana  for  the  purpose  of  driving  out  the  painful  condition; 
then  exhale,  holding  the  thought  that  you  are  driving 
out  the  pain.  Alternate  the  two  above  mental  commands, 
and  with  one  exhalation  stimulate  the  part  and  with  the 
next  drive  out  the  pain.  Keep  this  up  for  seven  breaths, 
then  practice  the  Cleansing  Breath  and  rest  a  while.  Then 
try  It  again  until  relief  comes,  which  will  be  before  long. 
Many  pains  will  be  found  to  be  relieved  before  the  seven 
breaths  are  finished.  If  the  hand  is  placed  over  the  painful 
part,  you  may  get  quicker  results.  Send  the  current  of 
prana  down  the  arm  and  into  the  painful  part. 

(4)     DIRECTING  THE   CIRCULATION. 

Lying  down  or  sitting  erect,  breathe  rhythmically,  and 
with  the  exhalations  direct  the  circulation  to  any  part  you 
wish,  which  may  be  suffering  from  imperfect  circulation. 
This  is  effective  in  cases  of  cold  feet  or  in  cases  of  head- 
ache, the  blood  being  sent  downward  in  both  cases,  In  the 
first  case  warming  the  feet,  and  in  the  latter,  relieving  the 
brain  from  too  great  pressure.  In  the  case  of  headache,  try 
the  Pain  Inhibiting  first,  then  follow  with  sending  the  blood 
downward.  You  will  often  feel  a  warm  feeling  in  the 
legs  as  the  circulation  moves  downward.  The  circulation 
is  largely  under  the  control  of  the  will  and  rhythmic  breath- 
ing renders  the  task  easier. 

(5)     SELF-HEALING. 

Lying  in  a  relaxed  condition,  breathe  rhythmically,  and 
«."ommand  that  a  good  supply  of  prana  be  inhaled.  With 
ihe  exhalation,  send  the  prana  to  the  affected  part  for  th« 
purpose  of  stimulating  it.  Vary  this  occasionally  by  ex- 
haling, with  the  mental  command  that  the  diseased  condi- 
tion be  forced  out  and  disappear.  Use  the  hands  in  thia 


d8  SCIENCE  OF  BREATH. 

exercise,  passing  them  down  the  body  from  the  head  to  th* 
affected  part.  In  using  the  hands  in  healing  yourself  or 
others  always  hold  the  mental  ima,ge  that  the  prana  is  flow- 
ing down  the  arm  and  through  the  finger  tips  into  the 
body,  thus  reaching  the  affected  part  and  healing  it.  Of 
course  we  can  give  only  general  directions  in  this  book 
without  taking  up  the  several  forms  of  disease  in  detail,  but 
a  little  practice  of  the  above  exercise,  varying  it  slightly  to 
fit  the  conditions  of  the  case,  will  produce  wonderful  re- 
sults. Some  Yogis  follow  the  plan  of  placing  both  hands 
on  the  affected  part,  and  then  breathing  rhythmically,  hold- 
ing the  mental  image  that  they  are  fairly  pumping  prana 
into  the  diseased  organ  and  part,  stimulating  it  and  driv- 
ing out  diseased  conditions,  as  pumping  into  a  pail  of 
dirty  water  will  drive  out  the  latter  and  fill  the  bucket  with 
fresh  water.  This  last  plan  is  very  effective  if  the  mental 
image  of  the  pump  is  clearly  held,  the  inhalation  represent- 
ing the  lifting  of  the  pump  handle  and  the  exhalation  the 
actual  pumping. 

(6)     HEALING  OTHERS. 

We  cannot  take  up  the  question  of  the  psychic  treat- 
ment of  disease  by  pimana  in  detail  in  this  book,  as  such 
would  be  foreign  to  its  purpose.  But  we  can  and  will  give 
you  simple,  plain  instructions  whereby  you  may  be  enabled 
to  do  much  good  in  relieving  others.  The  main  principle 
to  remember  is  that  by  rhythmic  breathing  and  controlled 
thought  you  are  enabled  to  absorb  a  considerable  amount 
of  prana,  and  are  also  able  to  pass  it  into  the  body  of 
another  person,  stimulating  weakened  parts  and  organs 
and  imparting  health  and  driving  out  diseased  conditions. 
You  must  first  learn  to  form  such  a  clear  mental  image  of 
the  desired  condition  that  you  will  be  able  to  actually  feel 
the  influx  of  prana,  and  the  force  running  down  your  arms 
and  out  of  your  finger  tips  into  the  body  of  the  patient. 
Breathe  rhythmically  a  few  times  until  the  rhythm  is  fairly 
established,  then  place  your  hands  upon  the  atttctecl  part 
of  the  body  of  the  patient,  letting  them  rest  lightlj  ovei 
the  part.^  Then  follow  the  "pumping"  process  described 
IB  the  preceding  exercise  (Self-Healing)  and  fill  thf  pationt 


SCIENCE  OF  BREATH.  89 

fnJl  of  prana  until  the  diseased  condition  is  driven  out. 
Every  once  in  a  while  raise  the  hands  and  "flick"  t*"j 
ingers  as  if  you  were  throwing  off  the  diseased  condition 
It  is  well  to  do  this  occasionally  and  also  to  wash  the 
hands  after  treatment,  as  otherwise  you  may  take  on  a 
trace  of  the  diseased  condition  of  the  patient;  Also  prac- 
tice the  Cleansing  Breath  several  times  after  the  treatment 
During  the  treatment  let  the  prana  pour  into  the  patient  in 
one  continuous  stream,  allowing  yourself  to  be  merely  the 
pumping  machinery  connecting  the  patient  with  the  uni- 
versal supply  of  prana,  and  allowing  it  to  flow  freely 
Hi  rough  you.  You  need  not  work  the  hands  vigorously,  but 
simply  enough  that  the  prana  freely  reaches  the  affected 
parts.  The  rhythmic  breathing  must  be  practiced  fre- 
quently during  the  treatment,  so  as  to  keep  the  rhythm 
normal  and  to  afford  the  prana  a  free  passage.  It  is  better 
to  place  the  hands  on  the  bare  skin,  but  where  this  is  not 
advisable  or  possible  place  them  over  the  clothing.  Vary 
above  method  occasionally  during  the  treatment  by  strok- 
ing the  body  gently  and  softly  with  the  finger  tips,  the 
fingers  being  kept  slightly  separated.  This  is  very  sooth- 
ing to  the  patient.  In  cases  of  long  standing  you  may  find  it 
helpful  to  give  the  mental  command  in  words,  such  as  "get 
out,  get  out,"  or  "be  strong,  be  strong,"  as  the  case  may  be, 
the  words  helping  you  to  exercise  the  will  more  forcibly 
and  to  the  point  Vary  these  instructions  to  suit  the  needs 
of  the  case,  and  use  your  own  judgment  and  inventive 
faculty.  We  have  given  you  the  general  principles  and  you 
can  apply  them  in  hundreds  of  different  ways.  The  above 
apparently  simple  instruction,  if  carefully  studied  and  ap- 
plied, will  enable  one  to  accomplish  all  that  the  leading 
"magnetic  healers"  are  able  to,  although  their  "systems" 
are  more  or  less  cumbersome  and  complicated.  They  are 
using  prana  ignorantly  and  calling  it  "magnetism."  If 
they  would  combine  rhythmic  breathing  with  their  "mag- 
netic" treatment  they  would  double  their  efficiency. 

(7)     DISTANT  HEALING. 

Prana  colored  by  the  thought  of  the  sender  may  b« 
projected  to  persons  at  a  distance,  who  are  willing  to  re 


«0  SCIENCE  OF  BEE  AT  H. 

celve  It,  and  healing  work  done  in  this  way.  This  Is  th* 
secret  of  the  "absent  healing,"  of  which  the  Western  world 
has  heard  so  much  of  late  years.  The  thought  of  the  healer 
sends  forth  and  colors  the  prana  of  the  sender,  and  it 
flashes  across  space  and  finds  lodgment  in  the  psychic  mech- 
anism of  the  patient.  It  is  unseen,  and  like  the  Marconi 
waves,  it  passes  through  intervening  obstacles  and  seeks 
the  person  attuned  to  receive  it.  In  order  to  treat  persons 
at  a  distance,  you  must  form  a  mental  image  of  them  until 
you  can  feel  yourself  to  be  en  rapport  with  them.  This  is 
a  psychic  process  dependent  upon  the  mental  imagery 
of  the  healer.  You  can  feel  the  sense  of  rapport  when  it 
is  established,  it  manifesting  in  a  sense  of  nearness.  That 
is  about  as  plain  as  we  can  describe  it.  It  may  be  acquired 
by  a  little  practice,  and  some  will  get  it  at  the  first  trial. 
When  rapport  is  established,  say  mentally  to  the  distant 
patient,  "I  am  sending  you  a  supply  of  vital  force  or  power, 
which  will  invigorate  you  and  heal  you."  Then  picture 
the  prana  as  leaving  your  mind  with  each  exhalation  of 
rhythmic  breath,  and  traveling  across  space  instantaneously 
and  reaching  the  patient  and  healing  him.  It  is  not  nec- 
essary to  fix  certain  hours  for  treatment,  although  you  may 
do  so  if  you  wish.  The  receptive  condition  of  the  patient, 
as  he  is  expecting  and  opening  himself  up  to  your  psychic 
force,  attunes  him  to  receive  your  vibrations  whenever  you 
may  send  them.  If  you  agree  upon  hours,  let  him  place  V 
himself  in  a  relaxed  attitude  and  receptive  condition.  The 
above  is  the  great  underlying  principle  of  the  "absent  treat- 
ment" of  the  Western  world.  You  may  do  these  things  as 
well  as  th«  most  noted  healers,  with  a  little  practice. 


CHAPTER    XV. 

MORE  PHENOMENA  OF  YOGI  PSYCHIC  BREATHING. 
(1)     THOUGHT   PROJECTION. 

Thoughts  may  be  projected  by  following  the  last  men- 
tioned method  (Distant  Healing)  and  others  will  feel  the 
effect  of  thought  so  sent  forth,  it  being  remembered  always 
that  no  evil  tnought  can  ever  injure  another  person  whose 
thoughts  are  good.  Good  thoughts  are  always  positive  to 
bad  ones,  and  bad  ones  always  negative  to  good  ones.  One 
can,  however,  excite  the  interest  and  attention  of  another 
by  sending  him  thought  waves  in  this  way,  charging  the 
prana  with  the  message  he  wishes  to  convey.  If  you  desire 
another's  love  and  sympathy,  and  possess  love  and  sym- 
pathy for  him,  you  can  send  him  thoughts  of  this  kind 
with  effect,  providing  your  motives  are  pure.  Never,  how- 
ever, attempt  to  influence  another  to  his  hurt,  or  from 
impure  or  selfish  motives,  as  such  thoughts  only  recoil  upon 
the  sender  with  redoubled  force,  and  injure  him,  while 
the  innocent  party  is  not  affected.  Psychic  force  when 
legitimately  used  is  all  right,  but  beware  of  "black  magic" 
or  improper  and  unholy  uses  of  it,  as  such  attempts  are 
like  playing  with  a  dynamo,  and  the  person  attempting 
such  things  will  be  surely  punished  by  the  result  of  the  act 
itself.  However,  no  person  of  impure  motives  ever  acquires 
a  great  degree  of  psychic  power,  and  a  pure  heart  and  mind 
is  an  invulnerable  shield  against  improper  psychic  power. 
Keep  yourself  pure  and  nothing  can  hurt  you. 

(2)     FORMING   AN   AURA. 

If  you  are  ever  in  the  company  of  persons  of  a  low 
order  of  mind,  and  you  feel  the  depressing  influence  of  their 
thought,  breathe  rhythmically  a  few  times,  thus  generating 
an  additional  supply  of  prana,  and  then  by  means  of  the 
mental  image  method  surround  yourself  with  an  egg-shaped 
thought  aura,  which  will  protect  you  from  the  gross  thought 
«*nd  disturbing  influences  of  others. 


gfi  SCIENCE  OF 

(3)     RECHARGING  YOURSELF. 

If  you  feel  that  your  vital  energy  is  at  a  low  ebb,  an! 
that  you  need  to  store  up  a  new  supply  quickly,  the  best 
plan  is  to  place  the  feet  close  together  (side  by  side,  of 
course)  and  to  lock  the  fingers  of  both  hands  in  any  way 
that  seems  the  most  comfortable.  This  closes  the  circuit, 
as  it  were,  and  prevents  any  escape  of  prana  through  the 
extremities.  Then  breathe  rhythmically  a  few  times,  and 
YOU  will  feel  the  effect  of  the  recharging. 

(4)     RECHARGING    OTHERS. 

If  some  friend  is  deficient  in  vitality  you  may  aid  him 
by  sitting  in  front  of  him,  your  toes  touching  his,  and  his 
hands  in  yours.  Then  both  breathe  rhythmically,  you 
forming  the  mental  image  of  sending  prana  into  his  system, 
and  he  holding  the  mental  image  of  receiving  the  prana. 
Persons  of  weak  vitality  or  passive  will  should  be  careful 
with  whom  they  try  this  experiment,  as  the  prana  of  a 
person  of  evil  desires  will  be  colored  with  the  thoughts  of 
that  person,  and  may  give  him  a  temporary  influence  over 
the  weaker  person.  The  latter,  however,  may  easily  re- 
move such  influence  by  closing  the  circuit  (as  before  men- 
tioned) and  breathing  a  few  rhythmic  breaths,  closing  with 
the  Cleansing  Breath. 

(5)     CHARGING    WATER. 

Water  may  be  charged  with  prana,  by  breathing 
rhythmically,  and  holding  the  glass  of  water  by  the  bot- 
tom, in  the  left  hand,  and  then  gathering  the  fingers  of 
the  right  hand  together  and  shaking  them  gently  over 
the  water,  as  if  you  were  shaking  drops  of  water  off  of 
your  finger  tips  into  the  glass.  The  mental  image  of  the  prana 
being  passed  into  the  water  must  also  be  held.  Water 
thus  charged  is  found  stimulating  to  weak  or  sick  persons, 
particularly  if  a  healing  thought  accompanies  the  mental 
image  of  the  transfer  of  the  prana.  The  caution  give.i 
In  the  last  exercise  apylies  also  to  this  one,  although  tJ~ 
danger  exists  only  in  a  greatly  lessened  degree. 


SCIENCE  OF  BREATH.  C3 

(6)     ACQUIRING  MENTAL  QUALITIES. 

Wot  only  can  the  body  be  controlled  by  the  mind  undel 
direction  of  the  will,  but  the  mind  itself  can  be  trained 
and  cultivated  by  the  exercise  of  the  controlling  will.  This, 
which  the  Western  world  knows  as  "Mental  Science,"  etc., 
has  proved  to  the  West  portions  of  that  truth  which  tht. 
Yogi  has  known  for  ages.  The  mere  calm  demand  of  th*. 
Will  will  accomplish  wonders  in  this  direction,  but  if  the 
mental  exercise  Is  accompanied  by  rhythmic  breathing,  the 
effect  Is  greatly  increased.  Desirable  qualities  may  be 
acquired  by  holding  the  proper  mental  image  of  what  is 
desired  during  rhythmic  breathing.  Poise  and  Self  Con- 
trol, desirable  qualities;  increased  power,  etc.,  may  be 
acquired  in  this  way.  Undesirable  qualities  may  be  elim- 
inated by  cultivating  the  opposite  qua'Jties.  Any  or  all  the 
"Mental  Science"  exercises,  "treatments"  and  "affirma- 
tions" may  be  used  w.th  the  Yogi  Rhythmic  Breath.  The 
following  is  a  good  general  exercise  for  the  acquirement 
and  development  of  desirable  mental  qualities: 

Lie  in  a  passive  attitude,  or  sit  erect.  Picture  to  your- 
self the  qualities  you  desire  to  cultivate,  seeing  yourself 
as  possessed  of  the  qualities,  and  demanding  that  your 
mind  develop  the  quality.  Breathe  rhythmically,  holding 
the  mental  picture  firmly.  Carry  the  mental  picture  with 
rou  as  much  as  possible,  and  endeavor  to  live  up  to  the 
<uefal  you  have  set  up  in  your  mind.  You  will  find  yourself 
gradually  growing  up  to  your  ideal.  The  rhythm  of  the 
breatning  assists  the  mind  in  forming  new  combinations, 
and  the  student  who  has  followed  the  Western  system  wMl 
find  the  Yogi  Rhythmic  a  wonderful  ally  in  his 
"Mental  Science"  works. 

(7)  ACQUIRING  PHYSICAL  QUALITIES 
Physical  qualities  may  be  acquired  by  the  same  m«tu 
ods  as  above  mentioned  in  connection  with  mental  quali- 
ties. We  do  not  mean,  of  course,  that  short  men  can  be 
made  tall,  or  that  amputated  limbs  may  be  replaced,  or 
similar  miracles.  But  the  expression  of  the  countenance 
may  be  changed;  courage  and  general  physical  character 
improved  by  the  control  of  the  Will,  accompanied  hv 


14  SCIENCE.  OF  BREATH. 

rhythmic  breathing.  As  a  man  thinks  so  does  he  look,  *o| 
walk,  sit,  etc.  Improved  thinking  will  mean  improved  looK 
and  actions.  To  develop  any  part  of  the  body,  direct  thf 
attention  to  it,  while  breathing  rhythmically,  holding  the 
mental  picture  that  you  are  sending  an  increased  amount 
of  prana,  or  nerve  force,  to  the  part,  and  thus  increasing 
its  vitality  and  developing  it.  This  plan  applies  equally 
well  to  any  part  of  the  body  which  you  wish  to  develop. 
Many  Western  athletes  use  a  modification  of  this  plan  in 
their  exercises.  The  student  who  has  followed  our  instruc- 
tions so  far  will  readily  understand  h.,w  to  apply  the  Yogi 
principles  in  the  above  work.  The  general  rule  of  exercise 
is  the  same  as  in  the  preceding  exercise  (acquiring  Mental 
Qualities).  We  have  touched  upon  the  subject  of  the  cure 
of  physical  ailments  in  preceding  pages. 

(8)     CONTROLLING   THE   EMOTIONS. 

The  undesirable  emotions,  such  is  Fear,  Worry,  Anx- 
iety, Hate,  Anger,  Jealousy,  Envy,  Melancholy,  Excitement, 
Grief,  etc.,  are  amenable  to  the  control  of  the  Will,  and 
the  Will  is  enabled  to  operate  more  easily  in  such  cases 
if  rhythmic  breathing  is  practiced  while  the  student  is 
"willing."  The  following  exercise  has  been  found  most 
effective  by  the  Yogi  students,  although  the  advanced  Yogi 
has  but  little  need  of  it,  as  he  has  long  since  gotten  rid 
of  these  undesirable  mental  qualities  by  growing  spiritually 
beyond  them.  The  Yogi  student,  however,  finds  the  exer- 
cise a  great  help  to  mm  while  he  is  growing. 

Breathe  rhythmically,  concentrating  the  attention  upon 
the  Solar  Plexus,  and  sending  to  it  the  mental  command 
"Get  Out."  Send  the  mental  command  firmly,  just  as  you 
begin  to  exhale,  and  form  the  mental  picture  of  the  un- 
desirable emotions  being  carried  away  with  the  exhaled 
breath.  Repeat  seven  times,  and  finish  with  the  Cleansing 
Breath,  and  then  see  how  good  you  feel.  The  mental  com- 
mand must  he  given  "in  earnest,"  HS  trifling  will  not  d« 
the 


SCIENCE  OF  BREATH.  65 

*S>)         TRANSMUTATION      OF      THE     REPRODUCTIVE 
ENERGY. 

The  Yogis  possess  great  knowledge  regarding  the  use 
«x>d  abuse  of  the  reproductive  principle  in  both  sexes.  Some 
hints  of  this  esoteric  knowledge  have  filtered  out  and 
have  been  used  by  Western  writers  on  the  subject,  and 
much  good  has  been  accomplished  in  this  way.  \n  this 
Httle  book  we  cannot  do  more  than  touch  upon  the  subject, 
and  omitting  all  except  a  bare  mention  of  theory,  we  will 
give  a  practical  breathing  exercise  wherebj  the  student 
will  be  enabled  to  transmute  the  reproductive  energy  into 
vitality  for  the  entire  system,  Instead  of  dissipating  and 
wasting  it  in  lustful  indulgences  in  or  out  of  the  marriage 
relations.  The  reproductive  energy  is  creative  energy,  and 
may  be  taken  up  by  the  system  and  transmuted  into 
strength  and  vitality,  thus  serving  the  purpose  of  regen- 
eration instead  of  generation.  If  the  youns  jnen  of  the 
Western  world  understood  these  underlying  principles  they 
would  be  saved  much  misery  and  unhappiness  in  after 
years,  and  would  be  stronger  mentally,  morally  and  physic- 
ally. 

This  transmutation  of  the  reproductive  energy  gives 
great  vitality  to  those  practicing  it.  They  will  be  filled 
with  great  vital  force,  which  will  radiate  from  them  and 
will  manifest  in  what  has  been  called  "personal  magnet- 
Ism."  The  energy  thus  transmuted  may  be  turned  into  new 
channels  and  used  to  great  advantage.  Nature  has  con- 
densed one  of  its  most  powerful  manifestations  of  prana 
into  reproductive  energy,  as  its  purpose  is  to  create.  The 
greatest  amount  of  vital  force  IB  concentrated  in  the  small- 
est area.  The  reproductive  organism  is  the  most  powerful, 
storage  battery  in  animal  life,  and  its  force  can  be  drawr 
upward  and  used,  as  well  as  expended  In  the  ordinary 
functions  of  reproduction,  or  wasted  in  riotous  lust.  The 
majority  of  our  students  know  something  of  the  theories 
of  regeneration  and  we  can  do  little  more  than  to  state 
Jtne  above  facts,  without  attempting  to  prove  them. 

The  Yogi  exercise  for  transmuting  reproductive  energy 
.is  simple.  It  is  coupled  with  rhythmic  bicntHng,  arH  rar 


SCIENCE  O*  BREATH. 

be  easily  performed.     It  may  be  practiced  at  any  time, 

but  is  specially  recommended  when  one  feels  the  instinct 

most  strongly,  at  which  time  the  reproductive  energy  !i 

[manifesting  and  may   be  most  easily  transmuted   for  re- 

kenerative  purposes.     The  exercise  is  as  follows: 

Keep  the  mind  fixed  on  the  idea  of  Energy,  and  away 
from  ordinary  sexual  thoughts  or  imaginings.  If  these 
thoughts  come  into  the  mind  do  not  be  discouraged,  but 
regard  them  as  manifestations  of  a  force  which  you  intend 
using  for  the  purposes  of  strengthening  the  body  and  mind. 
,Lie  passively  or  sit  erect,  and  fix  your  mind  on  the  idea 
uf  drawing  the  reproductive  energy  upward  to  the  Solar 
Plexus,  where  it  will  be  transmuted  and  stored  away  as  a 
reserve  force  of  vital  energy.  Then  breathe  rhythmically, 
forming  the  mental  iirage  of  drawing  up  the  reproductive 
t-nergy  with  each  inhalation.  With  each  inhalation  make 
a  command  of  the  Will  that  the  energy  be  di-awn  upward 
from  the  reproductive  organization  to  the  Solar  Plexus. 
If  the  rhythm  is  fairly  established  and  the  menta!  image 
is  clear,  you  will  be  conscious  of  the  upward  passage  of 
the  energy,  and  will  feel  its  stimulating  effect.  If  you  de- 
sire an  increase  in  mental  force,  you  may  draw  it  up  to 
the  brain  instead  of  to  the  Solar  Pie  ~us,  by  giving  the 
mental  couimand  and  holding  the  m<  ital  image  of  the 
transmission  to  the  brain. 

The  man  or  woman  doing  mental  creative  work,  or  bodily 
creative  work,  will  be  able  to  use  this  creative  energy  in 
iheir  work  by  following  the  above  exercise,  drawing  up 
the  energy  with  the  inhalation  and  sending  it  forth  with 
the  exhalation.  In  this  last  form  of  exercise,  only  such 
portions  as  are  needed  in  the  work  will  pass  into  the  work 
being  done,  the  balance  remaining  stored  up  in  the  Solar 
Plexus. 

You  will  understand,  of  course,  that  it  is  not  the  repro 
iuctive  fluids  which  are  drawn  up  and  used,  but  the  ethenl 
pranic  energy  which  animates  the  latter,  the  soul  of  tht 
reproductive  organism,  as  it  were.  It  is  usual  to  allot* 
the  nead  to  bend  forward  easily  and  naturally  during  th« 
transmuting  exercise. 


SCIENCE  OF  BBEATH.  67 

(10)      BRAIN    STIMULATING. 

The  Yogis  have  found  the  following  exercise  most  tuw- 
ful  in  stimulating  the  action  of  the  brain  for  the  purpose  of 
producing  clear  thinking  and  reasoning.  It  has  a  wonder- 
ful effect  in  clearing  the  brain  and  nervous  system,  and 
those  engaged  in  mental  work  will  find  it  most  useful  to 
them,  both  in  the  direction  of  enabling  them  to  do  better 
work  and  also  as  a  means  of  refreshing  the  mind  and  clear- 
ing it  after  arduous  mental  labor. 

Sit  in  an  erect  posture,  keeping  the  spinal  column 
r^aight,  and  the  eyes  well  to  the  front,  letting  the  hands 
_*st  on  the  upper  part  of  the  legs.  Breathe  rhythmically, 
but  instead  of  breathing  through  both  nostrils  as  in  the 
ordinary  exercises,  press  the  left  nostril  close  with  the 
thumb,  and  inhale  through  the  right  nostril.  Then  remove 
the  thumb,  and  close  the  right  nostril  with  the  finger,  and 
then  exhale  through  the  left  nostril.  Then,  without  chang 
ing  the  fingers,  inhale  through  the  left  nostril,  and  changing 
fingers,  exhale  through  the  right.  Then  inhale  through  right 
and  exhale  through  left,  and  so  on,  alternating  nostrils  as 
above  mentioned,  closing  the  unused  nostril  with  the  thumb 
or  forefinger.  This  is  one  of  the  oldest  forms  of  Yogi  breath  • 
ing,  and  is  quite  important  and  valuable,  and  is  well 
worthy  of  acquirement.  But  it  is  quite  amusing  to  the 
Yogis  to  know  that  to  the  Western  world  this  method  is 
often  held  out  as  being  the  "whole  secret"  of  Yogi  Breath- 
ing. To  the  minds  of  many  Western  readers,  "Yogi 
Breathing"  suggests  nothing  more  than  a  picture  of  a 
Hindu,  sitting  erect,  and  alternating  nostrils  in  the  act  of 
breathing.  "Only  this  and  nothing  more."  We  trust  that 
this  little  work  will  open  the  eyes  of  the  Western  world 
to  the  great  possibilities  of  Yogi  Breathing,  and  the  numer- 
ous methods  whereby  it  may  be  employed. 

(11)     TVits  GRAND   YOGI   PSYCHIC   BREATH. 

The  Yogis  have  a  favorite  form  of  psychic  breathing 
which  they  practice  occasionally,  to  which  has  been  given 
a  Sanscrit  term  of  which  the  above  is  a  genera!  equivalent. 
We  have  given  it  last,  as  it  requires  practice  on  the  part 
of  the  student  in  the  line  of  rhythmic  breathing  and  mental 


38  SCIENCE  OF  BREATH. 

uiftx»;ery,  which  he  has  now  acquired  by  tweans  of  tlw 
^receding  exercises.  The  general  principles  of  the  Grant. 
Breath  may  be  summed  up  in  the  old  Hindu  saying: 
"Blessed  is  the  Yogi  who  can  breathe  through  his  bone*." 
This  exercise  will  fill  the  entire  system  with  prana,  and 
the  student  will  emerge  from  It  with  every  bone,  muscle, 
nerve,  cell,  tissue,  organ  and  part  energized  and  attuned 
by  the  prana  and  the  rhythm  of  the  breath.  It  is  a  gen- 
eral housecleaning  of  the  system,  and  he  who  practices  it 
carefully  will  feel  us  if  he  had  been  given  a  new  body, 
freshly  created,  from  the  crown  of  his  head  to  the  tips  of 
his  toes.  We  will  let  the  exercise  speak  for  itself. 
<"1)  Lie  in  a  relaxed  position,  at  perfect  ease. 

(2)  Breathe  rhythmically  until  the  rhythm  is  perfectly 
established. 

(3)  Then,   inhaling   and   exhaling,    form    the    mental 
image  of  the  breath  being  drawn  up  through  the  bones  of 
the  legs,  and  then  forced  out  through  them;  then  through 
the  bones  of  the  arma;  then  through  the  top  of  the  skull; 
then  through  the  stomach;  then  through  the  reproductive 
region;  then  as  if  it  were  traveling  upward  and  downward 
along  the  spinal  column;  and  then  as  if  the  breath  were 
being  inhaled  and  exhaled  through  every  pore  of  the  skin, 
the  whole  body  being  filled  with  prana  and  life. 

(4)  Then    (breathing   rhythmically)   send   the   current 
uf  prana  to  the  Seven  Vital  Centers,  in  turn,  as  follows, 
using  the  mental  picture  as  in  previous  exercises: 

(a)  To  the  forehead. 

(b)  To  the  back  of  the  head. 

(c)  To  the  base  of  the  brain. 

(d)  To  the  Solar  Plexus. 

(e)  To  the  Sacral  Region  (lower  part  of  the  spine). 

(f)  To  the  region  of  the  navel. 

(g)  To  the  reproductive  region. 

Finish  by  sweeping  the  current  of  prana,  to  and  f* 
lorn  head  to  feet  several  times. 

(5)  Finifch  with  Cleansing  Breath. 


CHAPTER     XV  i. 
YOGI  SPIRITUAL  BREATHING. 

The  Yogis  not  only  bring  about  desired  mental  quail- 
lies  and  properties  by  will-power  coupled  with  rhythmic 
oreathing,  but  they  also  develop  spiritual  faculties,  or 
rather  aid  in  their  unfoldinent,  in  the  same  way.  The 
Oriental  philosophies  teach  that  man  has  many  faculties 
which  are  at  present  in  a  dormant  state,  but  which  will 
become  unfolded  as  the  race  progresses.  They  also  teach 
that  man,  by  the  proper  effort  of  the  will,  aided  by  ravor- 
able  conditions,  may  aid  in  the  unfoldment  of  these  spirit- 
ual faculties,  and  develop  them  much  sooner  than  in  the 
ordinary  process  of  evolution.  In  other  words,  one  may 
even  now  develop  spiritual  powers  of  consciousness  which 
will  not  become  the  common  property  of  the  race  until 
after  long  ages  of  gradual  development  under  the  law  of 
evolution.  In  all  of  the  exercises  directed  toward  this  end, 
rhythmic  breathing  plays  an  important  part.  There  is  of 
course  no  mystic  property  in  the  breath  itself  which  pro- 
duces such  wonderful  results,  but  the  rhythm  produced 
by  the  Yogi  breath  is  such  as  to  bring  the  whole  system, 
including  the  brain,  under  perfect  control,  and  in  perfect 
harmony,  and  by  this  means,  the  most  perfect  condition 
is  obtained  for  the  unfoldment  of  these  latent  faculties. 

In  this  work  we  cannot  go  deeply  into  the  philosophy 
of  the  East  regarding  spiritual  development,  because  this 
subject  would  require  volumes  to  cover  it,  and  then  again 
the  subject  is  too  abstruse  to  interest  the  average  reader. 
There  are  also  other  reasons,  well  known  to  occultists,  why 
tbis  knowledge  should  not  be  spread  broadcast  at  this  time. 
Rest  assured,  dear  student,  that  when  the  time  comes  for 
you  to  take  the  next  step,  the  way  will  be  opened  out  before 
you.  "When  the  chela  (student)  is  ready,  the  guru  (mas- 
ter) appears/'  In  this  chapter  we  will  give  you  directions 
for  the  development  of  two  phases  of  spiritual  conscious- 
ness, i.  e.,  (1)  the  consciousness  of  the  identity  of  the  Soul 
»nd  (2)  the  consciousness  of  the  connection  of  the  Soul 

69 


»0  SCIENCE  OF  BREATH. 

with  the  Universal  Life.  Both  of  the  exercises  given  below 
are  simple,  and  consist  of  mental  images  firmly  held, 
accompanied  with  rhythmic  breathing.  The  student  must 
not  expect  too  much  at  the  start,  but  must  make  haste 
slowly,  and  be  content  to  develop  as  does  the  flower,  from 
seed  to  blossom. 

SOUL  CONSCIOUSNESS. 

The  real  Self  Is  not  the  body  or  even  the  mind  of  man. 
These  things  are  but  a  part  of  his  personality,  the  lesser 
self.  The  real  Self  is  the  Ego,  whose  manifestation  is 
in  individuality.  The  real  Self  is  independent  of  the  body, 
which  it  inhabits,  and  is  even  independent  of  the  mech- 
anism of  the  mind,  which  it  uses  as  an  instrument.  The 
real  Self  is  a  drop  from  the  Divine  Ocean,  and  is  eternal 
and  indestructible.  It  cannot  die  or  be  annihilated,  and 
no  matter  what  becomes  of  the  body,  the  real  Self  still 
exists.  It  is  the  Soul.  Do  not  think  of  your  Soul  as  a 
thing  apart  from  you,  for  YOU  are  the  Soul,  and  the  body 
is  the  unreal  and  transitory  part  of  you  which  is  chang- 
.ng  in  material  every  day,  and  which  you  will  some  day 
discard.  You  may  develop  the  faculties  so  that  they  will 
be  conscious  of  the  reality  of  the  Soul,  and  its  independ- 
ence of  the  body.  The  Yogi  plan  for  such  development 
is  by  meditation  upon  the  real  Self  or  Soul,  accompanied 
by  rhythmic  breathing.  The  following  exercise  is  the 
simplest  form. 

EXERCISE. — Place  your  body  in  a  relaxed,  reclining 
position.  Breathe  rhythmically,  and  meditate  upon  the  real 
Self,  thinking  of  yourself  as  an  entity  independent  of  the 
body,  although  inhabiting  it  and  being  able  to  leave  it  at 
will.  Think  of  yourself,  not  as  the  body,  but  as  a  spirit, 
and  of  your  body  as  but  a  shell,  useful  and  comfortable, 
but  not  a  part  of  the  real  You.  Think  of  yourself  as  an 
independent  being,  using  the  body  only  as  a  convenience 
While  meditating,  ignore  the  body  entirely,  and  you  will 
flnd  that  you  will  often  become  almost  entirely  unconscious 
of  it,  and  will  8eem  to  be  out  of  the  body  to  which  you 
tnay  return  when  you  are  through  with  the  exercise. 

This    is    the    gist   of    the    Yogi    meditative    breathing 

V 


SCIENCE  OF  BEE  AT  V.  Tl 

lethods,  and  if  persisted  in  will  give  one  a  wonderful 
iens«  of  the  reality  of  the  Soul,  and  will  make  him  seem 
almost  independent  of  the  body.  The  sense  of  immortality 
will  often  come  with  this  increased  consciousness,  and 
the  person  will  begin  to  show  signs  of  spiritual  develop- 
ment which  will  be  noticeable  to  himself  and  others.  But 
he  must  not  allow  himself  to  live  too  much  in  the  upper 
regions,  or  to  despise  his  body,  for  he  is  here  on  this  plane 
for  a  purpose,  and  he  must  not  neglect  his  opportunity 
to  gain  the  experiences  necessary  to  round  him  out.  nor 
must  he  fail  to  respect  his  body,  which  is  the  Temple  of 
the  Spirit. 

THE    UNIVERSAL    CONSCIOUSNESS. 

The  Spirit  in  man,  which  is  the  highest  manifestation 
of  his  Soul,  is  a  drop  in  the  ocean  of  Spirit,  apparently 
separate  and  distinct,  but  yet  really  in  touch  with  the 
ocean  itself,  and  with  every  other  drop  in  it.  As  man 
unfolds  in  spiritual  consciousness  he  becomes  more  and 
more  aware  of  his  relation  to  the  Universal  Spirit,  or  Uni- 
versal Mind  as  some  term  it.  He  feels  at  times  ai  it  he 
were  almost  at-one-ment  with  it,  and  then  again  he  loses 
the  sense  of  contact  and  relationship.  The  Yogis  seek 
to  attain  this  state  of  Universal  Consciousness  by  medita- 
tion and  rhythmic  breathing,  and  many  have  thus  attained 
the  highest  degree  of  spiritual  attainment  possible  to  man 
in  this  stage  of  his  existence.  The  student  of  this  work 
will  not  need  the  higher  instruction  regarding  adeptship 
at  this  time,  as  he  has  much  to  do  and  accomplish  before 
he  reaches  that  stage,  but  it  may  be  well  to  initiate  him 
into  the  elementary  stages  of  the  Yogi  exercises  for  devel- 
oping Universal  Consciousness,  and  if  he  is  in  earnest 
he  will  discover  means  and  methods  whereby  he  may 
progress.  The  way  is  always  opened  to  him  who  is  ready 
to  tread  the  path.  The  following  exercise  will  be  found 
to  do  much  toward  developing  the  Universal  Conscious- 
ness In  those  who  faithfully  practice  it. 

EXERCISE.  —  riace  your  body  in  a  reclining,  relaxed 

•^ositloa.   Breathe   rhythmically,   and   meditate   upon   your 

'Htlonship  with   the   Universal    Mind   of   which   you  a» 


f 


or 


f2  SCIENCE  OF  BREATH. 

but  an  atom.  Think  of  yourself  as  being  in  touch  with 
411,  and  nt-one-ment  with  All.  See  All  as  One,  and  your 
Soul  as  a  part  of  that  One.  Fe«l  that  you  are  receiving 
the  vibrations  from  the  great  Universal  Mind,  and  are 
partaking  of  its  power  and  strength  and  wisdom.  The 
two  following  lines  of  meditation  may  be  followed. 

(a)  With  each  inhalation,  think  of  yourself  as  draw 
'.ng  in  to  yourself  the  strength  and  power  of  the  Universal 
Mind.     When  exhaling  think  of  yourself  as  passing  out 
to  others  that  same  power,  at  the  same  time  being  filled 
with  love  for  every  living  thing,  and  desiring  that  it  be 
a  partaker  of  the  same  blessings  which  you  are  now  re- 
ceiving.    Let  the  Universal  Power  circulate  through  you. 

(b)  Place  your  mind  in  a  reverential  state,  and  medi- 
tate upon  the  grandeur  of  the  Universal  Mind,  and  open 
yourself  to  the  inflow  of  the  Divine  Wisdom,  which  will 
fill  you  with  illuminating  wisdom,  and  then  let  the  same 
flow  out   from   you   to   your   brothers   and   sisters   whom 
you  love  and  would  help. 

This  exercise  leaves  with  those  who  have  practiced 
it  a  new-found  sense  of  strength,  power  and  wisdom, 
and  a  feeling  of  spiritual  exaltation  and  bliss.  It  must 
be  practiced  only  in  a  serious,  reverential  mood,  and  must 
not  be  approached  triflingly  or  lightly. 

GENERAL    DIRECTIONS. 

The  exercises  given  in  this  chapter  require  the  proper 
mental  attitude  and  conditions,  and  the  trifler  and  person 
of  a  non-serious  nature,  or  one  without  a  sense  of  spirit- 
uality and  reverence,  had  better  pass  them  by,  as  no 
results  will  be  obtained  by  such  persons,  and  besides  it 
is  a  wilful  trifling  with  things  of  a  high  order,  which 
course  never  beiiefits  those  who  pursue  it.  These  exercises 
are  for  the  few  who  can  understand  them,  and  the  others 
will  feel  no  attraction  to  try  them. 

^j  During  meditation  let  the  mind  dwell  upon  the  ideas 
given  in  the  exercise,  until  it  becomes  clear  to  the  mind, 
and  gradually  manifests  in  real  consciousness  within  you. 
The  mind  will  gradually  become  passive  and  at  rest,  and 
the  mental  image  will  manifest  clearly.  Do  not  indulge 


SCIENCE  OV  BEE  ATE. 

In  these  exercises  too  often,  and  do  not  allow  the  blisstvu 
state  produced  to  render  you  dissatisfied  with  the  affairs  of 
everyday  life,  as  the  latter  are  useful  and  necessary  for 
jou,  and  you  must  never  shirk  a  lesson,  however  dis 
agreeable  to  you  it  may  be.  Let  the  Joy  arising  from  the 
unfolding  consciousness  buoy  you  up  and  nerve  you  for 
the  trials  of  life,  and  not  make  you  dissatisfied  and  dis 
gusted.  All  is  good,  and  everything  has  its  place.  Man; 
of  the  students  who  practice  these  exercises  will  in  time 
wish  to  know  more.  Rest  assured  that  when  the  time 
comes  we  will  see  that  you  do  not  seek  in  vain.  Go  on  in 
courage  and  confidence,  keeping  your  face  toward  the 
blast,  from  whence  comes  the  rising  Sun. 
Peace  be  unto  you,  and  unto  all  men. 

A.UM. 


I.  ill'iS-. I; !|U|. Ill H:; I. ;l!lli: tllllH.it, ill;i;:«'.liKlnilillHii|!ll|;|:.i,:|,!i,.;!,n;i!;8i!il. in; iinilliliiiillliisllii.ll!! 

HATHA  YOGA 

THE  YOGI  PHILOSOPHY  OF 

PHYSICAL  WELL-BEING 


WITH  NUMEROUS  EXERCISES,  ETC. 

By  YOGI  RAMACHARAKA 

Author  of  "Science  of  Breath,"  Yogi  Philosophy  and  Orien- 
tal Occultism,"  Etc. 


A  Complete  Manual  of  the  Great  Oriental  Yogi  System  of 
Physical  Weil-Being — Health — Strength — and  Vigor.  It 
Preaches  a  Sane,  Normal,  Simple  Theory  of  Physical 
Health,  and  tells  how  to  put  the  theory  into  practice.  It 
teaches  that  the  Body  is  the  Temple  of  the  Soul,  and 
should  be  kept  clean  and  in  good  order.  Its  keynote  is 
the  healthy  Man  and  Woman.  Its  purpose,  the  instruc- 
tion and  mankind  to  conform  to  the  standard  of  thst 
healthy  man  or  woman. 

Bound  in  Blue  Silk  Cloth,  Lettered  in  Gold,  250  Pages. 
Price,  |2.00  Postpaid. 


THE  SCIENCE  OF 


Psychic  Healing 

By  YOGI  RAMACHARAKA 


A  plain,  practical  series  of  lessons  on  Mental,  Psychic  and  Spiritual 
Healing,  in  its  many  phases  and  forms,  with  full  instruc- 
tions and  directions  regarding  treatment,  etc.,  very 
little  theory,  but  much  practical  instruction. 


"All  true  healing  results  from  an  application  of  perfectly  natural 
laws  and  the  power  employed  is  as  much  a  natural  law  as  is  elec- 
tricity." Here  is  a  partial  list  of  subjects  treated: 

Natural  Laws  of  the  Body — How  to  Get  Full  Nourishment  from 
the  Food  You  Eat — The  Instinctive  Mind — How  the  Body  Carries 
on  Its  Works  of  Regeneration — The  Three  Forms  of  Psychic  Heal- 
ing— The  Principles  of  Pranic  Healing — Yogi  Teachers  and  Pranic 
Healing  2,500  Years  Ago — Laying  On  of  Hands,  Magnetic  Heal- 
ing, etc.,  During  the  Middle  Ages — The  Practice  of  Pranic  Healing 
— 'Means  of  Conveying  Vital  Force — Stroking,  Rubbing,  Kneading 
and  Massage — Breath  Treatment — Pranic  Breathing — Rhythmic 
Breathing — General  Directions — Pranic  Treatments — How  to  Pre- 
pare the  Hands — Distant  Healing — How  Accomplished — Auto- 
Pranic  Treatments — Inhibiting  Pain — Thought-Force  Healing — 
How  to  Apply  It  to  Liver  Troubles,  Constipation,  Rheumatism,  the 
Nerves,  etc.,  etc. — Suggestive  Healing — Practice  of  Suggestive 
Healing — Self-Suggestion — Mental  Healing — Metaphysical  Healing 
— Spiritual  Healing — How  to  Become  a  Healer. 

196  Pages;  Bound  in  Silk  Cloth;  Stamped  in  Gold. 
Price,  $2.00  Postpaid. 

iiiniii|iiiii'i<:|!:ij'i;iiiiiifiiii!iiiiiii'|i>ifi|!:iniij!iiniiii,ii  t  i   i  •  t   .  i  it  t  i  i  j  i  t  j  i   t  :  i   i  • 


The  Hindu- Yogi  System  of 
Practical  Water  Cure 

By  YOGI  RAMACHARAKA 


Chapter  I.  The  Hindu- Yogi  Water  Cure — An  Important  Branch 
of  Hatha  Yoga — The  Underlying  Principle — Prana  in  the  Water — 
How  Water  Loses  Prana — How  Water  May  be  Pranaized.  Chap- 
ter II.  Nature's  Great  Remedy — Water  the  Basis  of  Life — The 
Important  Part  Played  by  Water  in  the  Psychological  Mechanism 
of  the  System— What  Water  Does,  and  Why.  Chapter  III.  Water 
Drinking — Why  Man  Needs  Water — How  Much  Water  He  Needs 
— What  He  Suffers  from  Neglecting  the  Normal  Amount  of  Fluids 
— An  Important  Secret — Surprising  Facts.  Chapter  IV.  The 
Stomach  and  Intestines — A  Plain,  Practical,  Scientific  Description 
of  the  Organs  of  Assimilation  and  Elimination — Something  that 
Everyone  Should  Know  to  be  Healthy.  Chapter  V.  The  Ob- 
structed Sewer — A  Scientific  Statement  Regarding  the  Great  Sewer 
of  the  System,  Which  When  Clogged,  Obstructed  and  Choked  with 
Waste-Matter,  Causes  Disease  and  Weakness.  Chapter  VI.  The 
Internal  Bath — The  Scientific  Method  of  Keeping  Clean  the  Great 
Sewer  of  the  System — A  Simple  Method  of  Internal  Cleanliness, 
and  Resulting  Health.  Chapter  VII.  The  Skin— A  Plain  Scien- 
tific Description  of  the  Skin,  and  the  Part  it  Plays  in  Health  and 
Disease — Something  that  Everyone  Should  Know,  but  Few  Realize. 
Chapter  VIII.  Scientific  Bathing — Scientific  Methods  of  Bathing 
—The  Cleansing  Bath— The  Non-Drying  Bath— The  Hot  Bath— 
The  Cold  Bath — Hardening  Baths — Private  Information.  Chapter 
IX.  Pack  Treatments— The  Wet  Sheet  Pack,  and  I*ow  to  Apply  It 
—The  Half  Pack — The  Sweat  Pack — Endosmose  and  Exosmose — 
Hydropathy  in  a  Nut  Shell.  Chapter  X.  Other  Valuable  Methods 
— Fomentations,  or  Hot  Steam  Applications — Water  Bandages  and 
Compresses — Hot  Water  Compresses,  and  Cold  Water  Bandages — 
Special  Applications — Sexual  Vitality  Treatments — Special  Applica- 
tions, etc. 

This  book  has  just  been  published,  although  Yogi  Ramach*v,ka 
wrote  it  some  Mme  ago. 

Price,  60  C«nts  Postpaid. 


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